The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Brochure NEW REVELATION - About the Orign of Free-masonrySimona P
Excerpts from the the Secrets of life (through G. Mayerhofer) and the Great Gospel of John (through J. Lorber), concerning the mission given by the Lord to the leaders of the Essens, 2000 years ago
When we think of what is behind our faith, what we believe as Christians, there are many aspects of the faith that are convoluted with other beliefs systems such as the Greeks, Egyptians, Islam, Catholicism, the Norse Religion and others.
The historical developments of systematic philosophy may be viewed as having passed through a number of phases depicted as (a) Greek classical periods; (b) mediaeval phase; (c) modern philosophy, and (d) contemporary systematic philosophy. Mediaeval philophy, which essentially a christian philosophy reflects and is founded upon Christian philosophy explainable in religious terms and concepts. This forms the subject of this article.
THE BIRTH OF CHRIST and the Initiatic Visionary ExperienceWilliam John Meegan
Part 1 of this paper is a detail analysis of the Birth of Christ as outlined in the New Testament and its supporting sources. It analyzes the three nativity account in Matthew, Luke and John. John gospel refers to the first word of Genesis and PART 2 of this paper analyzes the first word of GENESIS: BERESHITH, which leads to a further discussion of the Initiatic Visionary Experience as outline in the BIRTH OF CHRIST.
Brochure NEW REVELATION - About the Orign of Free-masonrySimona P
Excerpts from the the Secrets of life (through G. Mayerhofer) and the Great Gospel of John (through J. Lorber), concerning the mission given by the Lord to the leaders of the Essens, 2000 years ago
When we think of what is behind our faith, what we believe as Christians, there are many aspects of the faith that are convoluted with other beliefs systems such as the Greeks, Egyptians, Islam, Catholicism, the Norse Religion and others.
The historical developments of systematic philosophy may be viewed as having passed through a number of phases depicted as (a) Greek classical periods; (b) mediaeval phase; (c) modern philosophy, and (d) contemporary systematic philosophy. Mediaeval philophy, which essentially a christian philosophy reflects and is founded upon Christian philosophy explainable in religious terms and concepts. This forms the subject of this article.
THE BIRTH OF CHRIST and the Initiatic Visionary ExperienceWilliam John Meegan
Part 1 of this paper is a detail analysis of the Birth of Christ as outlined in the New Testament and its supporting sources. It analyzes the three nativity account in Matthew, Luke and John. John gospel refers to the first word of Genesis and PART 2 of this paper analyzes the first word of GENESIS: BERESHITH, which leads to a further discussion of the Initiatic Visionary Experience as outline in the BIRTH OF CHRIST.
From Gypsy Kings to Beggars: Integration and Exclusion of the Romanian RomaMichael S
Scholarly article on the social, political, and economic integration and exclusion of Romania's Gypsy minority. Presented at the 2013 Rocky Mountain European Scholars’ Consortium conference, at the University of Utah (http://humanities.utah.edu/rmesc/). Published in academic journal Connections: European Studies Annual Review (2014).
Le futur imaginé par mon plus grand Jules, 9 ans. Ca a de la gueule et, curieusement, je me dis que d'autres générations antérieures auraient pu imaginer la même chose...
SharePoint 2010 Découverte des nouveautéesSIMOES AUGUSTO
Chapitre 1 :
Introduction à Microsoft Office SharePoint Server
1.1 Qu’est ce Microsoft Office SharePoint Server
1.2 Microsoft Office SharePoint Server et ses populations
1.3 Historique des versions de Microsoft Office SharePoint Server
1.4 Les nouveautés de la version 2010
Chapitre 2 :
Installation de Microsoft Office SharePoint Server 2010
2.1 Les possibilités d’installation de Microsoft Office
SharePoint Server 2010
2.2 Les phases de l’installation de Microsoft Office
SharePoint Server 2010
2.3 L’outil de préparation des produits et
technologies SharePoint
2.4 L’installation de Microsoft Office SharePoint Server 2010
2.5 L’Assistant de Configuration des Produits et Technologies SharePoint
2.6 La configuration de l’administration centrale
Chapitre 3 :
Première Configuration de Microsoft Office SharePoint Server 2010
3.1 Les applications Web de Microsoft Office
SharePoint Server 2010
3.2 Les collections de site dans Microsoft Office
SharePoint Server 2010
3.3 La configuration des groupes et des utilisateurs
3.4 Les rapports d’analyse et d’utilisation
Chapitre 4 :
Personnalisation du ruban de Microsoft Office
SharePoint Server 2010
4.1 Qu’est‐ce que le ruban
4.2 Ajout d’un bouton dans le ruban
4.3 Modifier un bouton
Chapitre 5: Microsoft Office SharePoint Server
2010 et PowerShell
5.1 Qu’est ce PowerShell
5.2 Les CmdLets PowerShell pour Microsoft Office
SharePoint Server 2010
5.3 Sauvegarde de Microsoft Office SharePoint Server2010 par PowerShell
5.4
Chapitre 6: Microsoft Office Visio et les workflows
dans SharePoint Server 2010
6.1 Conception d’un workflow dans Microsoft Office Visio
6.2 Importation d’un workflow Visio dans SharePoint
Designer 2010
Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
STUDY OF RELIGION HANDOUT, PART I 1800-1900Prof. Daniel Alvar.docxpicklesvalery
STUDY OF RELIGION HANDOUT, PART I: 1800-1900
Prof. Daniel Alvarez, Florida International University
Bibliography and History: William Baird, History of New Testament Research: From Deism to Tubingen (Fortress, 1992); John Rogerson, Old Testament Criticism in the 19th Century (S.P.C.K, 1984).
Friedrich Schleiermacher (d. 1834). Major works: On Religion: Speeches to its Despisers among the Educated (1799, 3rd edition, 1821); Celebration of Christmas (1806); The Christian Faith (1821); Life of Jesus (published posthumously in the 1864); Introduction to the New Testament (1829-1832); and an influential work on Hermeneutics [Biblical interpretation], based on handwritten manuscripts (first published in 1838, but published in a critical edition without student notes in 1959). English translations of these works are in print, except for the Introduction to the New Testament.
One of the founders of the University of Berlin in 1810, preacher, classical scholar, whose translation of Plato’s Dialogues is the standard translation in Germany today. S. had close Jewish friends and was instrumental in the rise of Reform Judaism and Jewish emancipation. Otto von Bismarck, who in 1871 unified Germany, was S.’s catechumen as a young man. That in the same year that he became chancellor of a united Germany Jews were recognized as citizens with full civil rights might not be an accident (nor perhaps an accident either that Germany embarked on a path towards militarism and imperialism under Bismarck). Brought to Berlin W. M. L. de Wette (father of modern Old Testament criticism), Augustus Neander (father of modern church history, and famous for his dictum “the heart makes the theologian”), G. W. Friedrich Hegel (d. 1831), as well as E. W. Hengstenberg (d. 1866), the leader of German conservative theology from 1827 until his death. Influenced his young colleague, Friedrich Tholuck (d. 1877), specialist in Oriental languages, who became a conservative under the influence of E. W. Hengstenberg, but who in his early career believed Islam was superior to Christianity, and who wrote an important book on Sufism (Sufism, or the Pantheistic Philosophy of Persia [1821]) and a translation of Islamic mystical writings, Eastern Mysticism (1825). David F. Strauss (d. 1873) was his student at Berlin and was later to criticize severely S.’s Life of Jesus as seriously defective from a historical standpoint.
Scheliermacher is considered the father of Liberal theology. Although influenced by Kantian idealism, he shifts the essence of religion from dogma and revelation (orthodoxy) and ethics (Kant) to feeling. As he says elsewhere, religion is a matter of the heart, not the head, of the affections, not concepts (reminiscent of the theology of the American Puritan theologian, Jonathan Edwards [d. 1758]). He accepted the new historical criticism coming into its own in the 18th century, including the Kantian critique of religion that challenged the viability of the dogmatic and epis ...
REL 2011MIDTERM EXAMFALL 2016Answer three (3) questions in.docxsodhi3
REL 2011
MIDTERM EXAM
FALL 2016
Answer three (3) questions in essay form. Each essay should be at least two (2) pages in length, double-spaced, 12 pt. font. The total length of the exam should be 6-8 pages. To answer these questions it is necessary that you have done the readings I list after each question (Pals, Nigosian, Livingston). The essays should be submitted as one submission (not three separate submissions) to Turnitin assignments in Blackboard, no later than MONDAY, NOVEMBER 7TH, 2016, BEFORE 11:30 P.M.
IT SHOULD BE OBVIOUS YOU WILL NOT BE ABLE TO ANSWER SOME OF THESE QUESTIONS UNLESS YOU COME TO CLASS.
1. The (radical) Enlightenment (Spinoza, Reimarus, Hume, and Kant) had a very negative view of revealed religion in general, and Christianity in particular. For example, Reimarus looked at Christianity as a fraud, a fabrication of the power-hungry early disciples of Jesus. Kant had a complete disregard for revealed religion (which he found full of superstitions and gross immoralities) and sought translate Christianity into a moral system, which we can get on our own through Reason (not revelation). Hume proposed a naturalistic explanation of religion and attacked all attempts to rationally prove the existence of God. Although Schleiermacher and Hegel were influenced by the Enlightenment in their critique of revelation and dogma, and were both influenced by Kant and Spinoza, they had a different analysis and interpretation of religion. 1. State the (radical) Enlightenment understanding of religion and compare it and contrast it with that of Schleiermacher and Hegel. 2. In what ways the way Schleiermacher, and Hegel see religion a more positive and sympathetic interpretation of religion and Christianity? 3. Or are the views of religion offered by Schleiermacher and Hegel in the end more harmful to Christianity in particular, and religion in general (e.g. by making too many concessions to scientific naturalism and the Enlightenment)? (For this essay Handout #1 is essential, and my lectures on the Enlightenment, Schleiermacher, Hegel; the Strauss selection posted on Blackboard will give you a pretty good idea of Hegel’s position.)
2. Emile Durkheim offered a major interpretation of religion that rivaled Tylor’s and Frazer’s in depth and in many ways surpassed them in influence. 1. Explain’s Durkheim’s interpretation and analysis of religion. 2. Explain how Durkheim’s analysis is similar to Marx’s (and Feuerbach’s), and ways in which it is different. 3. Is Durkheim’s analysis of religion continuous (in sync) with the Enlightenment (Hume, Reimarus, and Feuerbach), or does it significantly go beyond the Enlightenment? (For this question you must read carefully the chapter on Durkheim and Marx in Pals, as well my lectures on Marx, Feuerbach, and Strauss. I have posted a selection from Feuerbach).
3. Discuss Marx’s thesis, building on the work of Feuerbach and Hegel (as Hegel was interpreted by Feuerbach) that ...
As a paleontologist and a Catholic priest, Pierre Teilhard de Chardin formulated his own unique vision for a synthesis of science and religion.
Register to explore the whole course here: https://school.bighistoryproject.com/bhplive?WT.mc_id=Slideshare12202017
Brochure - NEW REVELATION - About the Birth of the LordSimona P
Lord's description of the condition of His birth on earth as a son of man and the spiritual mysteries surrounding it, as give to humanity through His scribes, Jakob Lorber and Gottfried Mayerhofer
A pdf has been placed on Moodle with selections from Jewish Scri.docxransayo
A pdf has been placed on Moodle with selections from Jewish Scriptures and other writings. Read the Talmudic selection on Rabbinic authority that appears on p. 20 of the pdf (p. 372 of the text). Explain the significance of the debate recounted here. Place the text in historical context, and explain the role of debate between Rabbis about the meaning of scripture during this particular period of Jewish history. Also say what you make of G*d (the Holy One) laughing, as reported by Elijah.
2 pages, typed and double-spaced.
Due Monday April 18th.
first take home essay for midterm
Strategies for writing short papers
Good Strategies
Trust your own ability to read and interpret the text.
Read the text carefully, and make use of relevant sections of the textbook to help make sense of the context in which the text you are considering appears.
Put your explanation in your own words. Think of how you might explain what you’ve learned to a friend who asked you about the class you’re taking.
Bad Strategies
Quoting the powerpoint slides used in class.
Going online to find how others have interpreted this text. This can be helpful as part of the process of developing your own interpretations, but don’t lean too heavily on outside sources.
Plagiarizing online sources.
Forgetting to provide the explanation asked for in the assignment.
Differing views of scriptures
The traditional Jewish view is that Moses wrote the Torah after receiving its contents as a revelation on Mt. Sinai.
Modern scholarship holds that the text of Torah is a redaction, a reconstruction done after the return from Babylon which united several strands of literature into one document. This view is known as the documentary hypothesis (see p. 93 of Religions of the West Today for a more detailed account of this viewpoint).
Judaism in a Hellenic world
As a result of the Diaspora, Jews found themselves scattered across the Hellenized Mediterranean world.
Ideas drawn from Greek philosophy, mathematics, and science dominated this era. The application of reason (logos) as part of a systematic investigation of nature was the ruling principle, while the guidance provided by prophetic revelation was seen as limited in scope. Given the differences between Hellenic and Judaic cultures, questions of how to maintain Jewish identity outside of the traditional homeland became more pressing and difficult to answer.
Some Jews became assimilated to the wider culture, while others formed isolated Jewish communities, such as the Essenes.
Intellectually, allegorical interpretation was developed as a means of integrating Judaism with Greek philosophy; this is a method of reading texts symbolically. Philo of Alexandria is a good example of a Jewish thinker who engages in this kind of reading of the traditional scriptures.
Apocalyptic Judaism
“Apocalypse” is derived from a Greek word meaning “unconcealed” or “out of hiding,” hence it indicates a revelation or disclosure by .
Brochure - NEW REVELATION - About the Death and Resurrection of the LordSimona P
The words of the Lord Himself from the New Revelation about His death and resurrection, bringing not only the natural facts, but mostly a great spiritual light concerning the greatest performance of God's infinite love and mercy
THE PLATONIC AND NEOPLATONIC TRADITIONS AND ROOTS OF CHRISTIANITYDr Ian Ellis-Jones
Excerpts from a major thesis written by Dr Ian Ellis-Jones - copyright Ian Ellis-Jones - all rights reserved - for information only - commercial use (except by copyright holder) prohibited
First published in 1915 Second Edition 1976. This book is copyright under the Berne Convention. All rights are reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright Act, 1956, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Enquiries should be addressed to the publishers.
This is a presentation by Dada Robert in a Your Skill Boost masterclass organised by the Excellence Foundation for South Sudan (EFSS) on Saturday, the 25th and Sunday, the 26th of May 2024.
He discussed the concept of quality improvement, emphasizing its applicability to various aspects of life, including personal, project, and program improvements. He defined quality as doing the right thing at the right time in the right way to achieve the best possible results and discussed the concept of the "gap" between what we know and what we do, and how this gap represents the areas we need to improve. He explained the scientific approach to quality improvement, which involves systematic performance analysis, testing and learning, and implementing change ideas. He also highlighted the importance of client focus and a team approach to quality improvement.
Ethnobotany and Ethnopharmacology:
Ethnobotany in herbal drug evaluation,
Impact of Ethnobotany in traditional medicine,
New development in herbals,
Bio-prospecting tools for drug discovery,
Role of Ethnopharmacology in drug evaluation,
Reverse Pharmacology.
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
How to Split Bills in the Odoo 17 POS ModuleCeline George
Bills have a main role in point of sale procedure. It will help to track sales, handling payments and giving receipts to customers. Bill splitting also has an important role in POS. For example, If some friends come together for dinner and if they want to divide the bill then it is possible by POS bill splitting. This slide will show how to split bills in odoo 17 POS.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
Students, digital devices and success - Andreas Schleicher - 27 May 2024..pptxEduSkills OECD
Andreas Schleicher presents at the OECD webinar ‘Digital devices in schools: detrimental distraction or secret to success?’ on 27 May 2024. The presentation was based on findings from PISA 2022 results and the webinar helped launch the PISA in Focus ‘Managing screen time: How to protect and equip students against distraction’ https://www.oecd-ilibrary.org/education/managing-screen-time_7c225af4-en and the OECD Education Policy Perspective ‘Students, digital devices and success’ can be found here - https://oe.cd/il/5yV
Palestine last event orientationfvgnh .pptxRaedMohamed3
An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
Welcome to TechSoup New Member Orientation and Q&A (May 2024).pdfTechSoup
In this webinar you will learn how your organization can access TechSoup's wide variety of product discount and donation programs. From hardware to software, we'll give you a tour of the tools available to help your nonprofit with productivity, collaboration, financial management, donor tracking, security, and more.
Welcome to TechSoup New Member Orientation and Q&A (May 2024).pdf
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1. THE REVIVAL OF OT THEOLOGY DURING EARLY 20TH CENTURY
Walther Eichrodt
Walther Eichrodt was born in 1890 in Germany. In Eichrodt’s Old Testament
Theology (1933-39) Old Testament material was synthesized around a central
concept. Eichrodt set biblical studies onto a new path in which the Bible’s message
rather than its religious history was most important.
Eichrodt made his contribution in the context of religionsgeschichte as a reflection
and a critique towards that. He began his scholarly career toward the end of World
War I. The massive destruction in the war raised large questions about the decades- a
long mood of optimism, an optimism fuelled by the belief in the inevitability of
progress. In biblical scholarship too evolution had been a basic assumption. Thus
according to Julius Wellhausen the Pentateuch itself was a product of an evolutionary
process in Israel (JEDP theory). Scholars had been alerted at the end of the 19th
century through archeological excavations to Babylonian creation myths such as
Enuma Elish. There was great interest in religious comparative studies. The question
was how was Israel’s religion similar to that of its neighbours? The net result of such
an exclusive approach was to ignore the message of the OT.
But Eichrodt was to focus on the message. He criticized Otto Eissfeldt who held that
while the study of the history of religion was scientific discipline, the study of OT
theology was not. In Eissfeldt’s view the confessional or dogmatic views are not
objective description of the Bible’s message. But Eichrodt disagreed with him.
Eichrodt maintained that one could use the historical- critical methods to get at the
essence of the Old Testament religion. It can be used not only for its history but also
for its message. He explained one way to study the Bible is to exegete it passage by
passage, a micro approach and the other way is to reach for its overall framework or
message, a macro approach. For him these two methods are complementary. Eicrodt
gave his energies to both approaches but is best known for his macro system.
Working more cross-sectionally than developmentally, Eichrodt concluded that
constant was the intersection of an Almighty God with man (Mensch) for the purpose
of establishing a close relationship. He said when one dips into the OT at any point,
he/she shall be met by God who desires a relational engagement with humankind.
Eichrodt used the term covenant to symbolize this reality of divinely initiated divine-
human engagement. He made a new framework that the message of the OT could be
captured in a central theme or construct, namely, covenant. By covenant Eichrodt
understood not a particularistic covenantal action by God with an individual or a
people but the broader overall engagement by God with humans.
Eichrodt’s three volumes developed the three dimensions of this engagement in turn:
God and Israel, God and World, and God and Man. The first volume, leaning heavily
on the Sinai covenant, with the thesis that God has set himself in a posture of
engagement with a people, Israel. Several chapters develop the theme of the nature of
the covenant God. Other topics of the first volume are the covenant statues the
instruments of covenant breaking and the consummation of the covenant. Part 2 and 3
(but in English only two volumes) are devoted to ‘God and world’ and ‘God and
man’. In part 2 the subject is God and the themes are God’s self manifestation, the
1
2. spirit of God, the Word of God, cosmology, creation, the celestial world and the
underworld. While the interactive nature of God with humankind is in view
throughout, only one chapter is solely devoted to humanity.
In part three interaction of God with humanity is viewed from the anthropological
perspective such as : the individual and the community, fundamental forms of man’s
personal relationship with God , the effect of piety on conduct and sin and
forgiveness. His task and method is-how to understand the realm of OT belief in its
structural unity and how, by examining on the one hand its religious environment and
on the other its essential coherence with the NT, to illuminate its profoundest
meaning. According to him OT text is to be interpreted contextually, both culturally
and biblically.
The significance of Eichrodt is as a biblical interpreter who is linked to his view on
typology. His intention in his theology of the OT to connect with the NT was one of
Eichrodt’s major themes. That is, Eichrodt was more than and OT scholar he was a
biblical scholar. In emphasizing a central concept, such as covenant, as capturing the
structural unity of the OT, Eichrodt did not ignore the diversity others saw in the OT.
But he started with the notion of a theological unity. With the emphasis on the
transcendent God Eichrodt delivered a critique to humanism and a secularism that had
come as an after effect of Enlightenment. Moreover, Eichrodt pioneered the cross-
section method based on a unifying principle and he understood the importance of the
covenant idea in the religion of Israel.
Gerhard von Rad (October 21, 1901-October 31, 1971)
Gerhard von Rad was a famous OT scholar, whose papers fuelled interest and
research in Old Testament science. Henning Graf Reventlow of Ruhr University,
Germany in introducing a book of von Rad makes the following observations:
...a number of von Rad's innovative papers prepared the way for the blossoming of
Old Testament science in Germany during the first decade after the Second World
War.
Gerhard von Rad was born on October 21, 1901 in Nuremberg, a city in the southern
German state of Bavaria, to evangelical parents, and was educated at the University of
Erlangen and at the University of Tübingen. In 1925 he became a curate1
in the local
church in Bavaria. He taught at the University of Erlangen in 1929 as tutor. He was a
professor in the University of Jena from 1934 to 1945, at the University of Göttingen
from 1945 to 1949, and at Ruprecht Karl University of Heidelberg in the state of
Baden-Württemberg until his death in 1971. He received honorary doctorates from the
University of Lund, Sweden and the University of Wales, England.
The publication of OT theology of von Rad marked a fundamental reversal of the
historical focus of biblical theology by redirecting the biblical theologians’ attention
back to the narrative text or at least, back in the direction of the text. Von Rad’s major
works are The Problem of Hexateuch, Old Testament Theology (2 volumes) and
Wisdom in Israel.
1
Priest’s assistant
2
3. Gerhard Hasel2
writes about Prof. von Rad thus : A new methodological approach for
OT theology, one that deserves to be put in a class by itself, is that of Gerhard von
Rad. His OT theology needs to be understood as the theology of the historical and
prophetic traditions. John H. Hayes3
writes about von Rad: In his theology, with its
challenge of previous methodologies and with its new proposals, von Rad (1901-71)
inaugurated a new epoch in the study of Old Testament theology. He argued against
any organization of Old Testament theology along the lines of central concepts,
pervasive topics, assumed structures of Israelite thought or world of faith, or
systematic theological categories which had been characteristic, in one way or
another, of all the theologies of the twentieth century since this was to impose an alien
structure on the material. G. Henton Davies4
writes about Prof. von Rad: Gerhard Von
Rad has been a regular contributor to Old Testament studies since 1929, although his
main works were published between 1947 and 1960. His major writings include his
studies on Deuteronomy; his commentary on Genesis; his two volumes of Theology
of the Old Testament and a representative selection of his essays, extending from
1931 through 1964, which were translated and published as The Problem of the
Hexateuch and other Essays in 1966, though the bulk of these were written in the late
1940s. Victor Premasagar
5
writes about von Rad as: von Rad was a major contributor
to Old Testament studies following the literary-critical tradition of Julius Wellhausen
and the form-critical and the traditio-historical approach of Hermann Gunkel as
developed by Albrecht Alt and Martin Noth. The Bible for von Rad, in the final
analysis, is neither history nor literature, but rather the confessions of a community.
Von Rad proposed and applied diachronic method (through time) on the study of OT.
According to that, OT’s revelation of Yahweh is as a number of distinct and
heterogeneous revelatory acts. The diachronic method for OT theology is dependent
upon traditio-historical research which was developed in the 1930s. In 1957 and and
1961 he published his volumes of his OT theology. Von Rad seeks to‘re-tell’ the
kerygma or confession of the OT as uncovered by means of the diachronic tradition-
historical method. Gerhard von Rad developed the "tradition history" approach to the
Old Testament that has dominated the study of the Bible for nearly 40 years. He
sought to apply the category of Heilsgeschichte (salvation history) to the Hebrew
Bible and that he endeavored to link the different biblical traditions in a coherent
manner. The book of Deuteronomy provided the norm for virtually every discussion;
von Rad actually published three books about this central text, which he believed
represented early northern traditions arising among levitical priests, traditions that
were later presented in the form of a sermon placed in the mouth of Moses and used
in connection with King Josiah's reform in 621 B.C.
According to von Rad, the Hexateuch grew out of liturgical recitations (little credos)
that the people spoke in connection with the festival of Weeks at Gilgal. The original
credos consisted of Joshua 24:2-13 and Deuteronomy 6:20-24 and 26:5-9. These
2
He is from the Seventh-day Adventist Theological Seminary of Andrews University, Michigan,
U.S.A.
3
Professor at Candler School of Theology of the Emory University in Atlanta, U.S.A.
4
Past President, Regent's Park College in Oxford University, Oxford, England
5
Cambridge graduate and past Principal of the Andhra Christian Theological College, Secunderabad,
India.
3
4. confessions of faith allude to the essential traditions comprising Genesis through
Joshua (patriarchs, exodus, wilderness wandering, conquest), with two glaring
omissions (Sinai and the primeval history, Genesis 1-12). Von Rad argued that the
Sinai narrative about Moses' receipt of the law was a separate tradition from the four
complexes in the Hexateuch and that the author known to scholars as the Yahwist
wrote the primeval history as a preface to the story about divine promise and its
fulfillment, the settlement in Canaan by the people of God.
Von Rad's thesis depended on an understanding of ancient Israelite life prior to a
Solomonic "enlightenment" as entirely sacral. Furthermore, the proposed origin of the
Hexateuch assumed that the Bible arose out of the actual practice of worship.
Generation after generation adapted earlier liturgical traditions to new historical
circumstances, dropping some emphases and introducing new ones. Von Rad devoted
his efforts to charting the course of living traditions. In his view, Old Testament
theology derived its categories from ancient Israelite confessional statements rather
than from modern systematic thought. Therefore, he described several theologies,
those of the main sources of the Hexateuch (the Yahwist, Elohist, Deuteronomist, and
Priestly writer), as well as those represented by the prophetic traditions and wisdom
literature (Proverbs, Job, Ecclesiastes, Sirach, and Wisdom of Solomon).
Naturally, this mode of presenting a theology of the Old Testament raised the issue of
unity, for the diversity in viewpoint came into focus at every point. Von Rad believed
in the unity of the Bible, which he described under the categories of promise and
fulfillment. In his view, Israel's God promised land, progeny, and blessing - promises
that were constantly being fulfilled. The result was eschatology, a looking to the
future for the full measure of divine promise. Such an approach was related to the
typology of early church Fathers, but von Rad insisted that the Old Testament
contained both promise and fulfillment.
When he turned to the wisdom literature, von Rad discovered that tradition history
was not all that useful as an interpretive device. This new interest prompted him to
acknowledge that too much emphasis had been put on history, for in wisdom literature
the deity's action was identified with creation and humans went on the initiative
against God in such works as Job and Ecclesiastes. His last three published works
concentrated on the silence of God (the doxology of judgment, Israelite wisdom, the
sacrifice of Abraham in Genesis 22). One dimension of his work, the exposition of the
Bible in sermons, proved that the most exhaustive study of the Scriptures need not
diminish religious commitment to the power of the word.
Von Rad's views were highly controversial, evoking considerable heat. Many of his
theories have not stood the test of time, but it would be difficult to find another person
who has contributed so much to the understanding of the Old Testament. It may be
that in truth he wrote a history of Israelite religion rather than an Old Testament
theology, but he insisted that the Hebrew Bible be understood in the context of the
religious life of ancient Israel. That is surely a correct insight.
4