DOCSLIB.ORG

Concordia Theological Monthly

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Concordia Theological Monthly CONCORDIA THEOLOGICAL MONTHLY Pleroma and Christology HAROLD A. MERKLINGER The Relationship Between Dogmatics and Ethics in the Thought of Elert, Barth, and Troeltsch EDWARD H. SCHROEDER A Checklist of Luther's Writings in English GEORGE S. ROBBERT Homiletics Brief Studies Book Review Vol XXXVI December 1965 No. 11 BOOK REVIEW All books reviewed in this periodical may be procttred jfOm or through Concordia Pub­ lishing House, 3558 South Jefferson Avenue, St. Louis, Missouri 63118. THEOLOGY AND PREACHING (Dogma­ uation; dogmatics with the understanding of tik und VerkUndigung). By Heinrich Ott; the whole. Parallel to Question 2, all preach­ translated by Harold Knight. Philadel­ ing must say three things: the proclamation phia : Westminster Press, 196 5. 156 pages of God's action, the disclosure of man's sit­ and index. Cloth. $4.50. uation, and the resulting obligation. Inci­ This German work of 1961 has as its dentally, the strong hold of the gratitude­ basic purpose to "define, and in part to ex­ motif on Reformed preaching is here un­ emplify, the method of dogmatic reflection," folded. The remainder of the volume, in that is, simultaneously to operate with pre­ the nature of its basic materials, is a useful vious dogmatic positions (in this case the developmcnt of the preaching of sin as rad­ first 11 questions of the Heidelberg Cate- ical and existential failure in man. True to chis!!!) ZL..'. ______ -'_:t a conversation in it5 llmost random and which the affirmation of present believers discursive in its style. It will be interesting develops new points or view and stresses the to .w~":' ;::; •.'u ":'w .w:~.P.~w ... of the second chief insight of the human being himself. Ott part of the Heidelberg Cal(;chism, "Of Man's expresses his debt to Karl Barth, whom he Redemption," or the equivalent, in keeping succeeded at Basel, and Rudolf Bultmann; with his dictum: "Essentially the preacher Ott regards both as concerned about "the gains spiritual vitality only from his aware­ genuine summons of the real God to real ness of the forgiveness of his sins." (P. 42) human beings." Theology is there for the RICHARD R. CAEMMERER sake of the preaching. Contrary to Bultmann and Ernst Fuchs and with acknowledgment TOWARD A THEOLOGY OF HISTORY. to Martin Heidegger, Ott believes that the­ By J. V. Langmead Casserley. New York: ology should be existential encounter and Holt, Rinehart, and Winston, 1965. ix that "preaching is the heart and soul of and 238 pages. Cloth. $6.00. dogmatics" (the tendency of Barth). Ott The concept of revelation is Casserley's attempts to delineate how the kerygma is first concern in a book which claims only to reflected both in dogmatic work and preach­ point toward, not to be, a theology of his­ ing. The yardstick of the dogma should be: tory. "Revelation," he says in the opening can it be preached? Only the first question sentence of his book, "is the basic category of the Heidelberg Catechism provides direct of religious thought." Revelation to him resources for the kerygma in this volume includes both events and their power to call (a summary of atonement and providence); forth reporting and interpreting of their the next ten deal with the doctrine of sin. meaning. "The God who reveals himself in Ott takes occasion to stress, in connection the evcnts of history is at the same time the with Question 1, that all preaching must God who reveals himself in the prophetic discuss the "one self-same thing, the 'one interpretation of the historic events" (p. 7) . comfort in life and in death.''' Preaching Biblical typology is favored by him as a is concerned with the present pastoral sit- genuine historical method. The duty of the 806 BOOK REVIEW 807 historian, using typological historiography, faith of the banned and excommunicated he declares, is the correct ascertaining and Reformer at the Coburg. As second to Lu­ interpretation of the great persistent histor­ ther their author occupied a more humble ical themes. position. Casserley climbs far out on the limb when After Luther's death events thrust Me­ he declares Toynbee's A Study of History lanchthon into the front line of theological as "surely the best thing of its kind that has polemics. In the heat of battle he was appeared since Augustine's City of God." denounced as a collaborator with Rome by His theory of Biblical inspiration is inade­ some, as a secret Calvinist by others. The quate, although his approach to the Bible question arises: to what extent, if at all, are and Biblical criticism is generally helpful. such criticisms justified? A comparison of He repudiates the phrase faith alolze; how­ the earlier Loci with those of 1555, here ever, he does not define the nature of faith. made available to the English reader in an He endorses apostolic succession and couples excellent translation, will help him reach it with faith and the liturgy "as the means his own conclusion - one which many will in and through which the Christ persistently doubtless not share with him. reaffirms himself as always contemporary, ~.S Helpful in such a task are Manschreck's the manifestation in history of that which preface and Hans Engelland's introduction, transcend: oJl history" (p.213). He has panicularly the WHer's discussion of the ap­ help{ ul chapters on the epistemology and proach to tlleology in the older Meland,,;lOil the ontology of history. The work lacks an and in the young Melanchthon. As specific index, a bibliography, and reierences. questions in the interpretation of Melanch­ CARL S. MEYER thon Engelland names the relation of the acts of God and the acts of men, of justi­ MELANCHTHON ON CHRISTIAN DOC­ fication and sanctification, and of predes­ TRINE. Edited and translated by Clyde tination. 1. Manschreck. New York: Oxford Uni­ The Editorial Board of a Library of Prot­ versity Press, 1965. 356 pages. Cloth. estant Thought, of which John Dillenberger $7.00. is chairman, is to be commended for includ­ As one of the major leaders in the Lu­ ing this volume in its "collection of writings theran Reformation, Melanchthon in a sense intended to illumine and interpret the his­ had the misfortune of being second to tory of the Christian faith in its Protestant Luther, whose brilliant supporter he was expression," and the translator-editor is to for 28 years. Luther held the Loci communes be congratulated on a fine achievement. of his young friend, published in 1521 as LEWIS W. SPITZ Lutheranism's first dogmatics, in great es­ teem, exceeded in importance only by the THE ROMANCE OF BIBLE SCRIPTS Bible. In the Augsburg Confession Melanch­ AND SCHOLARS: CHAPTERS IN THE thon introduced Lutheranism to the Em­ HISTORY OF BIBLE TRANSMISSION peror and to the Diet of the Holy Roman AND TRANSLATION. By John H. P. Empire, in a thoroughly Biblical and, to use Reumann. Englewood Cliffs, N. J.: Pren­ a modern term, ecumenical document. But tice Hall, 1965. viii and 248 pages. ecumenicity was not in the ecclesiastical Cloth. $5.95. climate of that day, so Melanchthon pro­ The long history of Biblical translation duced the Apology. Both documents, the has been told many times. General surveys, Confession and the Apology, reRected the however, must often omit some of the in- 808 BOOK REVIEW teresting sidelights of history that make the THE WORLD UPSIDE DOWN OR story come alive. Reumann's volume selects RIGHT SIDE UP? By Paul G. Bretscher. certain figures in the long history to de­ St. Louis: Concordia Publishing House, scribe by a sort of case study approach the 1965. 130 pages. Cloth. $2.50. "why, what, and how" of translation. The "Imagine how awkward it would be to motivation for translation is discussed via walk, if suddenly down were up and up the history of the Greek translation of the were down!" Bretscher's intriguing approach Old Testament. The second century after to a study of the Beatitudes quickly becomes Christ serves as an example of textual prob­ much more than clever. He points out that lems for the translator; Reumann discusses the human eye actually does see everything the work of Jochanan ben Zacchai, Akiba, upside down; it is the optic nerve and the Aquila, Tatian, and Marcion. brain that straighten it all out for us. When The chapter on Luther is used as a case people were fitted with glasses which in­ study to discuss the method of Biblical verted the image of what was seen before translation. One should add the note on the lens of the eye got in its turn, all the page 82 that the insertion of aUein, "alone," world appeared inverted. "In time we could after "faith" in Rom. 3:28 was not original adjust that the upside-down way in which with Luther as a translator. A number of we see things is right, and everything else medieval versions had already done the wrong." And that - he makes clear - is same. the kind of thing that has happened to men. The rema_ ",ters discus by- The only one ever on earth wbo understood ways in translation. Origen, Jerome, and the situation and who could really see things Johann Jakob Wettstein represent the early right side up was Jesus Christ. And when church and post-Reformation scholars. One He spoke the Beatitudes He gave a clear of the most interesting chapters in the book picture of what the world should really look gives the history of Charles Thompson's like to us if we are seeing it right side up. translation of the Septuagint into English in What is the recommendation - for the early 19th-century Philadelphia.
Load more

Recommended publications
  • The Modem Interpretation of the Parables of Jesus and the Problem of Hermeneutics
    The Modem Interpretation of the Parables of Jesus and the Problem of Hermeneutics NORMAN PERRIN Professor of New Testament Divinity School, University of Chicago The dynamic interaction between text and interpreter is the heart of the hermeneutical enterprise. The challenge of the parable and the interpretative response it has provoked disclose and display this interaction more fully than any other contemporary interpretative work. HE MODERN hermeneutical discussion has made us all aware of Tthe ways in which an exegete's presuppositions affect his exegesis, and there is no plainer example of this than the exegesis of the parables of Jesus. Here the exegete's theological position, his fundamental con­ cern, his methodological presuppositions, his Vorverständnis, can play a quite surprisingly large role in the way in which the parables are finally understood. The purpose of this article is to illustrate this point in con­ nection with the work of a number of very important interpreters of the parables and then to offer some reflections on the hermeneutical problems thus revealed. Let us begin with the father of the modern interpretation of the para­ bles of Jesus, Adolf Jülicher, whose two-volume Die Gleichnisreden Jesu)- ι. (Darmstadt, Wissenschaftliche Buchgesellschaft, 1963). I—1888, 18992; II—1899, 19102. 131 is still required reading for anyone who intends a serious study of the parables, although perhaps not all 963 pages ! To read the second volume, or any two hundred pages of it, is to be forced to a series of recognitions. In the first place one comes to reject allegory once and for all.
    [Show full text]
  • Robert W. Funk and the German Theological Tradition
    From: The Fourth R, volume 19, number 2, March –April 2006 (“The Life & Legacy of Robert W. Funk”), pp. 7, 20. Robert W. Funk and the German Theological Tradition Gerd Lüdemann Bob Funk did his graduate work at Vanderbilt University, completing it in 1953 with his Ph. D. thesis, The Syntax of the Greek Article: Its Importance for Critical Pauline Problems. His dissertation supervisor, Kendrick Grobel (1908–65), introduced the young student––whose rejection of simplistic Christian creeds led him to scholarship1––to the world of biblical criticism, which at the time was largely shaped by German scholars. Grobel’s active role in this movement began in 1934 with his dissertation, “Form Criticism and Synoptic Source Analysis,”2 prepared under the supervision of the famous form critic Martin Dibelius at the University of Heidelberg.3 Grobel also translated Rudolf Bultmann’s “Theology of the New Testament” (1951, 1955), and in the early fifties organized a U. S. lecture tour by Rudolf Bultmann. The young Bob Funk must have listened attentively when the famous German exegete delivered the Cole Lectures at Vanderbilt Divinity School. No wonder, then, that he spent the first twenty years of his scholarly career in developing and transmitting the philological, linguistic, historical-critical, and theological skills he acquired from German New Testament scholarship. He actively participated in conferences on New Testament hermeneutics at Drew University and later at Vanderbilt, where in 1966 he was called to succeed his former mentor, Kendrick Grobel. Along with similarly oriented Americans James M. Robinson, Van A. Harvey, and Schubert Ogden, he translated Bultmann’s essays and joined their author’s German students Gerhard Ebeling and Ernst Fuchs in developing Bultmann’s ideas.
    [Show full text]
  • The Interpreter's Task
    EDITORIAL The Interpreter's Task George A. Turner* Hermeneutics, or the science of interpreting the Scriptures, was never more challenging or difficult than today. The term hermeneutics (from the Greek hermeneia-\Qox. 12:10, 14:26), synonymous with the Latin interpretandi (interpretation), has been revived through the influence of German scholars, especially Rudolf Bultmann and Ernst Fuchs. The latter's Hermeneutik (1954) was something of a landmark in that the emphasis was shifted from the older meaning of interpretation to an em phasis on language or translation. In current usage the term is almost the equivalent of biblical theology. Attention is being given to language as the vehicle of communication between the biblical idiom and contemporary idiom. The interpreter's main task remains that of making the written word become the living word. In this task he can learn much from curreat issues and emphases in the hermeneutical ferment of the times. From the existentialists he can welcome the emphasis on the necessity of response to the Scriptures. From them also he can be warned about the importance of bringing to the Bible the best possible presuppositions, not however, wedded to any particular philosophical or even theological system; he must realize his own inclination to bias and strive to be as objective as possible in his approach. He must recognize, with the Reformers, that the Scriptures normally have one plain meaning and that his task is to seek it honestly with a maximum of initial objectivity. Once he has found the meaning he should make it his own by choice.
    [Show full text]
  • The Hermeneutic of Dogma Thomas B
    THE HERMENEUTIC OF DOGMA THOMAS B. OMMEN Marquette University HE PURPOSE of this paper is to formulate a hermeneutic of dogma in Tlight of the contemporary German hermeneutical discussion. The philosophical hermeneutic developed in Hans-Georg Gadamer's Wahr­ heit und Methode is the primary basis for my own reflections.1 Of secondary importance is the work of the post-Bultmannian New Her­ meneutic, the closest theological counterpart to Gadamer's thought.2 Both Gadamer and the Bultmannians have clarified the basic structure of historical understanding. My concern is to explore the implications of this structure of understanding for the interpretation of dogma. Under­ standably, the limits of the paper prevent a full presentation of the main themes of the German hermeneutical discussion. Footnote references to the primary literature must suffice in indicating the theoretical context for my own analysis. The distinctive focus of the contemporary hemeneutical discussion, including the work of Gadamer and the Bultmannians, is the impact of the subjectivity of the interpreter upon interpretation. Part of the hermeneutical task is locating the meaning of texts in their original historical setting, but the full scope of understanding and textual meaning is not confined to this level. The historical situation of the interpreter as well as that of the text must be kept in mind. The mediation of past into present, an awareness of the existential signifi­ cance of tradition, thus becomes an essential function of interpretation. The past can only be fully understood from and by being translated into the horizon of interpretation. Gadamer has described this interpretative movement from past to present as "effective history" (Wirkungs- geschichte) and as a "fusion" of the horizons of text and interpreter (Horizontverschmelzung).3 The meaning of texts is located in an ongoing 1 Wahrheit und Methode: Grundzüge einer philosophischen Hermeneutik (Tübingen, 1965).
    [Show full text]
  • Retrospect and Prospect of a Homiletical Theology David
    The Promise of Promise: Retrospect and Prospect of a Homiletical Theology David Schnasa Jacobsen Boston University School of Theology Abstract: North American homiletical theology has been increasingly retrieving and revising a theology of promise for preaching. This article offers a Forschungsbericht concerning the use of promise in homiletical theology. It does so initially by retracing traditions of promise with respect to multiple theological concerns: the dialectic of promise and law in the gospel, the role of promise in eschatology, Word and Sacrament, and in theologies of the scriptures with respect to Old and New Testaments. The essay next considers the place of promise in contemporary homiletics. It discusses treatments of promise in the work of North American homileticians James Kay, Dawn Ottoni Wilhelm, David Lose, Olin Moyd, Christine Smith, David Schnasa Jacobsen, Richard Lischer, and Paul Wilson as well as briefly treating promise in light of the broader concerns of Eunjoo Mary Kim, Kenyatta Gilbert, Dale Andrews, and Ronald Allen and Joey Jeter. The article suggests future promising areas of research and lays a groundwork for future scholarly contributions. North American homiletical theology has been increasingly retrieving and even revising a theology of “promise” for preaching today. Homileticians like James Kay, Dawn Ottoni Wilhelm, David Lose, Olin Moyd, Christine Smith, Richard Lischer, and Paul Wilson have developed a theology of promise as a prominent theme in some of their work. Meanwhile, homileticians such as Eunjoo Mary Kim, Kenyatta Gilbert, Dale Andrews, as well as Ronald Allen and Joey Jeter have touched on promise in connection with other important theological commitments.
    [Show full text]
  • A Summary Of
    I •", A SUMMARY OF LUTHERAN HERA~ENEUTICAL PRINCIPLES " , - , by Raymond F. Surburg, Th.D.,Ph.D. :;; < U~ , t1 ..} .' THE NEW HERMENEUTIC VERSUS THE OLD HERMENEUTICS IN NEW TESTAMENT INTERPRETATION by Raymond F. Surburg The new hermeneutic is a development in continental theology after World 1 War II. It has developed from the hermeneutics of Rudolph Bu1tmann. In order to understand the new hermeneutic it is necessary to look at the thought of Bu1tmann. In the 1920's Bultmann joined Barth in protesting against the old liberalism. When Barth published his famous RHmerbrief (1919) Bultmann welcomed it as a breakthrough in Biblical Interpretation. However, the friend- ship with Barth did not last too long because Harth did not employ the his tori- cal critical method even though he was not in prinCiple opposed to its use. Bultmann had been thoroughly indoctrinated in critical methodology and his entire scholarly endeavor wa.s shaped by its use. Hultmann took the position that nothing which contradicts science can be accepted even though clearly taught in the Bible. Hultmann's hermeneutics was thoroughly opposed to any form of supernaturalism, which in essence means cutting out the very heart of that which is distinctive 2 about Biblical teaching, whether found in the Old or the New Testaments. Any doctrine which goes against reason must therefore be rejected. Obviously miracles cannot be taken seriously. Doctrines like the incarnation, resurrection, ascension and a visible return of Christ are out of the question for any person who desires to be intellectually respectable. This rules out the concept of prophecy and eschatology.
    [Show full text]
  • Roberto Ranieri UDK 111.84:2 283 Barth, K
    UNCONDITIONAL POSSIBILITY AND ABSOLUTE AFFIRMATION For a theological grammar in support of a rigorous discourse regarding evil Roberto Ranieri UDK 111.84:2 283 Barth, K. 284 fuchs, E. 284 Jüngel, E. Investigating the issue Those who suffer evil say: no–not–this way. Through a spontaneous refusal of reality, the excessive gap between what could possibly have happened and did not occur (healing) is expressed, as well as between what should have happened and did not occur (justice). In terms of language, with regard to evil, reference is made to failure to become. Language, however, in order to exist needs a speaker, and this is where — together with language — a series of aporias begin to emerge. First of all, it is worth noting that any objection is flawed by ambiguities: those who complain may do so either because of understandable indigna- tion, or due to the presumption which leads us to think that we are the only ones who are able to know how what did not happen could or should have occurred. Secondly, it is worth pointing out that the objection to evil as the assertion of a failure to become does not invoke the completion of the pro- cess, but rather the right of being there and remaining before it. If evil ap- pears as the phenomenon which denies the things that exist, which denies the possibility that they may be otherwise and that they might reach their target, those who oppose evil, are opposed to it as a reality which remains by affirming its existence. Thirdly, the objection to evil is closely associated with the epistemologi- cal issue.
    [Show full text]
  • Hearing Gerhard Ebeling Again Sam
    The Once and Future “Pulpit”: Hearing Gerhard Ebeling Again Sam Persons-Parkes Ph.D. student, University of Toronto Abstract: The hermeneutical theology of Gerhard Ebeling has been tremendously influential upon New Homiletic preaching. This influence has been rightly critiqued. Ebeling’s theology, when pushed too far, invites pastors to overconfident and irresponsible uses of language and reinforces a hierarchical gap between preacher and hearer. Nevertheless, Ebeling’s encouragement to vigorously engage secular life with a public homiletic is a crucial aspect of his thought. This aspect was present in some early writings of the New Homiletic, but has been largely ignored by subsequent practitioners. Developing a more public homiletic prevents proclamation from becoming ingrown and calls preachers to a greater linguistic engagement beyond church walls. This paper will examine the relationship between the New Hermeneutic and New Homiletic, focusing in particular on the theology of Gerhard Ebeling. My central purpose is to identify a thread within the work of Gerhard Ebeling which seems to have been dropped in the practice of the New Homiletic, a thread which, I propose, homiletics would do well to take up once again. Homiletics has tended toward fascination with the contents of New Hermeneutic theology and has largely ignored the linguistic contexts that concerned Ebeling. We will establish the paths by which the New Hermeneutic traveled into the early literature of the New Homiletic and outline some critiques of that influence. Last, I will offer a fresh reading of Ebeling and thereby suggest a potential path for contemporary homiletics. The Development of the New Hermeneutic Gerhard Ebeling and Ernst Fuchs are together considered the progenitors of the New Hermeneutic.
    [Show full text]
  • Heidegger Among Thetheologians
    Journal for Continental Philosophy of Religion 2 (2020) 159–174 brill.com/jcpr Heidegger among the Theologians Preface to the “Quadrige” Edition of Heidegger et la question de Dieu Jean-Yves Lacoste Clare Hall, University of Cambridge, Cambridge, UK [email protected] It will be agreed that Martin Heidegger’s brief studies in theology at Freiburg- im-Breisgau afforded him a major advantage: it allowed for an intensive reading of Edmund Husserl’s Logical Investigations.1 Not only that, of course. Freiburg’s (Catholic) Theology Faculty at the time included the highly esteemed professor Carl Braig. Professor of Dogmatics but also a philosopher, Braig had published a treatise on ontology in 1896, which the high schooler Heidegger had no doubt read.2 In this work Braig clearly distin- guished ens and esse, and emphasized a citation of the Itinerarium of Bonaven- ture, a favorite author of Braig’s, one whom he probably would have had his student read. The climate was one of neo-Thomism, but Braig was a product of the Tübingen school, a guarantee of moderation: the theoretical Bible of neo- Thomism, Kleutgen’s Philosophie der Vorzeit and Theologie der Vorzeit, do not seem to have been imposed on young theologians of Freiburg. On the other hand, the climate of the modernist crisis, and the prospect of one day having to take the Anti-modernist Oath, certainly played a role in Heidegger’s desert- ing the Faculty of Theology for the Faculty of Philosophy. However, he left with the reputation of a future brilliant disciple of the philosophy which dominated the Catholic world – in 1913–1914 he even would obtain a grant of 1000 rm, offered by a foundation confident that he would “remain faithful to the spirit of Thomist philosophy.”3 1 Originally published as “Préface à l’édition ‘Quadrige,’” in Heidegger et la question de Dieu (Paris: Presses Universitaires de France, 2009), pp.
    [Show full text]
  • Basis for the Historical Jesus Lewis A
    BASIS FOR THE HISTORICAL JESUS LEWIS A. FOSTER, Ph.D. k*To see Jesus" expresses in an ancient phrase the yearning of man in every age. the focal point of Biblical study, and a current subject heading the list of New Testament problems. The purpose of this study is to review briefly the modern at- tempts to interpret the life of Jesus and to consider the basis upon which one can come to know Jesus as He actually was and is. The very term "historical Jesus" awakens different concepts in different minds. (1) "Historical" is commonly used in the sense of "things in the past which have been established by objective scholarship." Consequently the expression 'historical Jesus' came to mean: "what can be known of Jesus of Nazareth by means of the scientific methods of the historian."1 Therefore this can be a technical expression which should not be automatically identified with the simple term "Jesus". Since, however, the conclusions of each historian depends greatly upon his starting points, interests, and selection of material, it would seem more descriptive to call the re- sults of this approach the "historian's Jesus" rather than the "historical Jesus". (2) The Germans have two words for history and Martin Káhler as early as 1892 defined historisch as the bare facts of the past about Jesus of Nazareth and geschieh- lieh as the things of permanent significance about the Biblical Christ as the apostles had proclaimed Him.2 Thus the single English term historical could cover both these fields, but the usage "historical Jesus" points to the significance of the Ger- man historisch.
    [Show full text]
  • A. Theological Journal Published by the British Evangelical
    foundations A . Theological Journal published by the • . 4,1 British Evangelical Council If the foundations be destroyed, what can the righteous do? ISSUE No.9 Price £1.25 November, 1982 C 0 N T E N T S PREACHING IN THE NEW TESTAMENT p.1 Rev Dr R.E.H.Uprichard BA BD MTh SHOULD A CHRISTIAN MARRY A NON-CHRISTIAN - AND SHOULD THE CEREMONY TAKE PLACE IN AN EVANGELICAL CHURCH? p.16 Rev Hywel R.Jones MA REVIEW OF THEOLOGICAL JOURNALS 1981 (Part Two) p.25 Dr Eryl Davies REVIEW OF SOME OLD TESTAMENT PUBLICATIONS p.32 Rev Stephen Dray MA BD THE PRESENTATION OF THE GOSPEL AMONGST HYPER-CALVINISTS: A CRITIQUE p.42 Pastor Robert J.Sheehan BD THE NEW HERMENEUTIC (Part One) p.47 Dr Eryl Davies COMMUNICATING CHRIST CROSS-CULTURALLY - A REVIEW p.ss Keith Morris BSc Printed by W"A.Back, Brighton FOUNDATIONS is published in November and May; its aim is to acquaint readers, especially Pastors and Elders, with contemporary theological issues and provide stimula­ ting articles and reviews in the areas of biblical theology, exegesis, church history, preaching and pastoralia. We seek to combine sound scholarship with the practical and relevant needs of churches. EDITOR Rev Dr Eryl Davies MA BD 23 Bryn Eithinog BANGOR , Gwynedd, N. Wales U.K. LL57 2LA A~L MSS, EditoriaL Correspondence and PubLications f or Review shouLd be sent to the Editor. ASSOCIATE Rev Profes sor A.C.Boyd MA BD (Edinburgh) EDITORS Rev Stephen Dray MA BD (London) Rev Brian Edwards BD (Surbiton) Rev Hywel R.Jones MA (Wrexham) BUSINESS Mr Aubrey J.Roberts MANAGER 58 Woodstock Road North ST ALBANS , Herts England, UK ALl 4QF Tel: St Albans (0727) 53148 (Evenings only) All orders for this Journal must be pre-paid and should be sent to the Bus iness Manager.
    [Show full text]
  • James M. Robinson's Impacts on Korean New Testament Scholarship
    James M. Robinson's Impacts on Korean New Testament Scholarship ❙So, Ky-Chun Associate Professor of New Testament 24_ Korea Presbyterian Journal of Theology 1. Introduction This essay wants to show James M. Robinson's history,1) lan- guage, theology, and hermeneutics. Reviewing many spectacular works done by James M. Robinson, I specifically went over his intellectual biography, his theological insights that came after Karl Barth and Rudolf Bultmann, and his impact on scholarly improve- ments in Korea. I was his student when I studied biblical studies as his Ph. D. student at the Claremont Graduate University in California. The first encounter with Robinson took place just before I finished my M. Div. program in 1984. At that time, I was attending my last year at the Presbyterian College and Theological Seminary in Korea. Although it was my first encounter, it was not an encounter with the real person but with a book entitled A New Quest of the Historical Jesus (1959). In the fall of that year, I wrote my M. Div. project paper at the seminary in Seoul, Korea.2) Igavemyhighest 1) James M. Robinson is the former director of the Institute for Antiquity and Christianity and Professor Emeritus at the Claremont Graduate School. He was honored as a Fulbright Scholar, American Council of Learned Societies Fellow and American Association of Theological Schools Fellow at the University of Heidelberg. The editor of The Sayings Gospel Q in Greek and English (2002), The Critical Edition of Q (2000), and author of Trajectories Through Early Christianity (1971, with Helmut Koester) and A New Quest of the Historical Jesus (1959), he is best known for his work on the Nag Hammadi Codices and as the General Editor of The Nag Hammadi Library in English (1977).
    [Show full text]