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A Memorial Volume of St. Andrews University In
DUPLICATE FROM THE UNIVERSITY LIBRARY, ST. ANDREWS, SCOTLAND. GIFT OF VOTIVA TABELLA H H H The Coats of Arms belong respectively to Alexander Stewart, natural son James Kennedy, Bishop of St of James IV, Archbishop of St Andrews 1440-1465, founder Andrews 1509-1513, and John Hepburn, Prior of St Andrews of St Salvator's College 1482-1522, cofounders of 1450 St Leonard's College 1512 The University- James Beaton, Archbishop of St Sir George Washington Andrews 1 522-1 539, who com- Baxter, menced the foundation of St grand-nephew and representative Mary's College 1537; Cardinal of Miss Mary Ann Baxter of David Beaton, Archbishop 1539- Balgavies, who founded 1546, who continued his brother's work, and John Hamilton, Arch- University College bishop 1 546-1 57 1, who com- Dundee in pleted the foundation 1880 1553 VOTIVA TABELLA A MEMORIAL VOLUME OF ST ANDREWS UNIVERSITY IN CONNECTION WITH ITS QUINCENTENARY FESTIVAL MDCCCCXI MCCCCXI iLVal Quo fit ut omnis Votiva pateat veluti descripta tabella Vita senis Horace PRINTED FOR THE UNIVERSITY BY ROBERT MACLEHOSE AND COMPANY LIMITED MCMXI GIF [ Presented by the University PREFACE This volume is intended primarily as a book of information about St Andrews University, to be placed in the hands of the distinguished guests who are coming from many lands to take part in our Quincentenary festival. It is accordingly in the main historical. In Part I the story is told of the beginning of the University and of its Colleges. Here it will be seen that the University was the work in the first instance of Churchmen unselfishly devoted to the improvement of their country, and manifesting by their acts that deep interest in education which long, before John Knox was born, lay in the heart of Scotland. -
Kyrios Christos Wilhelm Bousset the Princeton Theological Review 12:636-645
Kyrios Christos Wilhelm Bousset The Princeton Theological Review 12:636-645. [1914] A treatise on the term kurioj as applied to Jesus would seem to deal with a sufficiently specialized subject. But, as the subtitle of Dr. Bousset’s work informs us, we receive in it no less than a “History of Christological Faith from the Beginnings Down to Irenaeus.” And even this scarcely covers what the book actually offers, for in reality it approaches to being a sketch of the earliest history of Christian belief in general, including some aspects that are not technically Christological, although the author in the Preface disavows this wider purpose on the ground that the time is not ripe as yet for describing the origin of Christianity in the milieu of the Hellenistic-Roman civilization. The value of the book—and it is great, irrespective of one’s agreement or disagreement with its conclusions—is due largely to this breadth of outlook proceeding from a point that by common consent was of central importance and of propelling force in the earliest development of Christianity, the view taken of and the relation sustained toward Christ as Lord. As might be expected, Dr. Bousset writes as a consistent “religionsgeschichtler.” He repudiates the distinction between biblical theology and history of doctrine not merely, but is eager to obliterate the lines of demarcation between the Christian religion and the surrounding spheres of faith and practice in the midst of which it grew up. He further brings to the front more seriously than has been attempted by anybody before, at least in such a comprehensive way, the principle that the forms of religious belief to a large extent took their rise and shape from the cultus, in other words that doctrine grew out of worship, rather than the reverse, as is usually assumed to have been the case. -
The Conceit of Norms in the Theology of Ernst Troeltsch
THE CONCEIT OF NORMS IN THE THEOLOGY OF ERNST TROELTSCH A Thesis Submitted in Partial Fulfilment of the Requirements for the Degree of Doctor of Philosophy in Divinity to the Post-Braduate Faculty of Divinity of the University of Edinburgh by Louise S. Eby TABLE OF CONTENTS CHAP. I. Introductory The Place of Troeltsch as a Theological Thinker II. The Necessity for Norms in the Field of Theology III* Troeltsoh*s Determinatam of Norms in the General Field of History IV. The Relation of Historical Norms to Theological Norms V. The IfciEa&inatiori: of the Theological Norms VI. Troeltsch^s Construction of the Normative Essence of Christianity VII. The Normative Significance of Jesus VIII. The Application of the Theological Norms in the General Field of the Religions of the World The Finality of Christianity IX» Conclusion The Value of Troeltsch* s Concept of Norms in Theology CHAPTER I INTRODUCTORY THE PLACE OF TROELTSGH AS A THEOLOGICAL THINKER Brnst Troeltsch was born February 17, 1865, in Augsburg, German.. His father was a physicians hence the son had the opportunity to familiar ise himself with science in his parental home, and enjoyed the cultural advantages to which his family background made him heir. The classical culture became known to him in the Gymnasium, where he was prepared for the university. Following his own desire, he began the study of theo logy in 1885, and pursued his studies at Erlangen and Gottingen, where he sat at the feet of Frank, Ritschl, and Paul de Lagarde. All three of these great teachers contributed to the theological development of the youthful Troeltsch, as he later acknowledged repeqtedlyj but it was Ritschl who was most influential in the formation of Troeltsch* s own theology, even though the latter was largely a reaction from the 2 Ritschlian School. -
The Shire Series Edited by A. H. Millar, F. S. A. Scot. Dion/Www Perféséire'
THE S HI R E S E R I E S A C M IL R F . L A S. S T D I E B Y A . H. O E T D , . D [ ion/ WWW Pe rfé s éire' ll o C am . B Trin C . Y . E. A . ST L . EG G A L M A . J , . S S S S S SSS S S S S S S S S S S S SS S SS SS S S S S S S SS S S S SS S S S SS S E E E E EEE EEEE E E E E EE EE EEEE E E E ° VA L EN T I N E 69 SO N S L I M I T ED , D U N D E E E D I N B U R G H L O N D O N A N D B , , , D U L I N P R E F A C E N endeavouring to compress into 1 74 pages a description of a. county so historic, s o large, and s o representative as Perthshire, it is obvious that something must be sacrificed . Of the two most con ve nie nt alternatives — partial treatme nt of each consideration as it arose, or concentration upon a moderately complete account of some one part of the subj e ct— the latter has been chosen and for this reason . The writer cannot claim to possess either the technical knowledge or the literary skill that would be needed in order to carry out the first alternative with even partial success ; and the attempt to do s o would only have resulted in more or less of a compilation . -
The Spirit in Second Temple Jewish Monotheism and the Origins of Early Christology
THE SPIRIT IN SECOND TEMPLE JEWISH MONOTHEISM AND THE ORIGINS OF EARLY CHRISTOLOGY Andrew W. Pitts and Seth Pollinger Following the last several decades, the rich and developing discussion con- tinues over the nature of pre-Christian Jewish and Jewish Christian mono- theism, especially with reference to the origins of christological doctrines. Until fairly recently, many believed that Jewish monotheism de ned itself by numerical singularity and, consequently, allowed very little exibility in identifying entities other than Yahweh, strictly de ned, as God. A number of recent scholars have questioned these assumptions, pointing to person- i ed attributes (e.g. wisdom, the Logos) or exalted intermediary gures as evidence of a “exible” Jewish monotheism. They suggest that these divine qualities or mediatorial agents provided a monotheistic conceptual frame- work where high Christology could have naturally originated within the Jewish heritage of the earliest Christians. These scholars typically set such views in contrast to the old Kyrios christologies, which purported that Jesus’ divinity must have arisen due to polytheistic and henotheistic inuences that penetrated Christian theology through the Gentile mission. While we agree that the new school Jewish christologies ofer an improved assessment for the origins of early Christology over the old school Hellenistic models, we still nd that their analogies are insu cient. First, in Jewish monothe- ism, the divine attributes were too ontologically similar with Yahweh to provide an adequate antecedent to the Christian Messiah, a separate agent. Attributes, no matter how they are personi ed, are too closely identi ed with Yahweh’s primary instantiation of the divine identity to form a con- vincing analogy with the incarnate Christ. -
Kyrios Christos Introduction–Hurtado
Introduction Wilhelm Bousset’s Kyrios Christos is surely one of the most influential academic books in the history of scholarship on the New Testament and the origins of Christianity.1 As Bousset indicated in his foreword to the first edition, the focus of the book is on the veneration of Jesus in the corporate worship (“cultus”) of early Christian circles, and the key question pursued is how this remarkable phenomenon came about.2 Bousset rightly judged this cultic veneration of Jesus as the most important religious development in early Christianity. The question of how it appeared is all the more important given the ancient Jewish concern to protect the uniqueness of the one God, especially in matters of worship.3 In short, under what circumstances did believers feel so free to add a second, distinguishable figure (Jesus) as corecipient of cultic devotion along with God (“the Father”)? Bousset’s thesis (indeed, the key claim of the volume) was that this cultic veneration of Jesus did not emerge in the earliest circles of Jewish believers, the “Primitive Palestinian 1 The original edition is Wilhelm Bousset, Kyrios Christos: Geschichte des Christusglaubens von den Anfängen des Christentums bis Irenaeus (FRLANT, nf 4; Göttingen: Vandenhoeck & Ruprecht, 1913). For brief biographical information, see Hendrikus Boers, “Bousset, Wilhelm,” in Dictionary of Biblical Interpretation, ed. John H. Hayes (2 vols.; Nashville: Abingdon, 1999), 1:136–37. For a full biography, see Anthonie F. Verheule, Wilhelm Bousset: Leben und Werk: Ein theologiegeschichtlicher Versuch (Amsterdam: Ton Bolland, 1973). 2 Bousset, Kyrios Christos, v; p. 11 of this English edition, to which I refer hereafter unless noted. -
The Humanity of Jesus in J Ustin Martyr's Soteriology by Craig M. Watts
The Humanity of Jesus in J ustin Martyr's Soteriology by Craig M. Watts Mr. Watts, a graduate of Vanderbilt University, is minister of the First Christian Church (DisClples of Christ) in Carbonvale, Illinois. We are indebted to him for this study of the thought ofJustin Martyr. Justin Martyr's soteriological thought and his concept of the humanity of Jesus has received very little attention. In fact the prominent role which cosmology and the doctrine of the divine Logos play in Justin's writings seems to so overshadow his soteriology and the place of the history and humanity of Jesus that the latter virtually disappear. In view of this and other considerations certain scholars have suggested that these aspects of Justin's theology are relatively unimportant and are artificially attached to, rather than an intrinsic part of, the structure of his thought. I Conse quently it seems that a study inJustin's understanding of the humanity of Jesus and the bearing it has on his soteriology is in order. Such a study may indicate to what extent Justin's soteriology is related to his thought as a whdc. I. In order to understand better the humanity of Jesus inJustin's thought it 21 must be seen in conjunction with his concept of the divine Logos. Justin stood between two views of God and was captive of both. On the one hand, through the revelation of God in Jesus Christ he saw God as the One who has drawn near to man, revealing his divine character, intention and will. A vision of God determined by Jesus Christ is that of a God deeply and actively involved in human affairs and compassionate in his dealings with humanity. -
Wilhelm Bousset's Die Religion Des Judentums Im Neutestamentlichen
Lutz Doering Wilhelm Bousset’s Die Religion des Judentums im neutestamentlichen Zeitalter Der Aufsatz ordnet Wilhelm Boussets Werk Die Religion des Judentums im neutesta- mentlichen Zeitalter in seinen forschungsgeschichtlichen Kontextund in das Oeuvre des Autors ein. Er bespricht Quellengrundlage,Methode und ideologischen Zugang Boussets, insbesondere den Einfluss Thomas Carlyles und Boussets Sicht des Juden- tums als auf halber Strecke zwischen Partikularismus und Universalismus stehenge- blieben. Boussets Beitrag zur Erforschung antiker jüdischer Religion wird kritisch ge- würdigt. Keywords: Wilhelm Bousset, Religionsgeschichtliche Schule,particularism and universalism, Thomas Carlyle,Protestant scholarship on ancient Judaism, anti-Judaism, “Spätjudentum” 1. Die Religion des Judentums in Its Scholarly Contextand in Bousset’s Oeuvre When Wilhelm Bousset published DieReligion desJudentums im neutes- tamentlichenZeitalter (henceforth: RJ)in1903, he assigned to thebook “merely the significance of afirst go” (“nur die Bedeutungeinesersten Wurfs”).1 This mayhavebeen, in part, an expression of modesty. As is well known, Boussetrespondedquickly to criticism leveledagainst the book.Apart from adismissive responsetosome of his Jewish critics, above all Felix Perles,2 he considered severalofthe pointsraisedinthe re- 1 W. Bousset, Die Religion des Judentums im neutestamentlichen Zeitalter (Berlin, 1903), VII. English translations are my own;additionally the German wording is quoted where deemed significant. 2 W. Bousset, Volksfrömmigkeit und Schriftgelehrtentum (Berlin, 1903), responding to F. Perles, Bousset’s Religion des Judentums im neutestamentlichen Zeitalter kritischunter- sucht (Berlin, 1903). In this publication, Bousset also responded to M. Güdemann, “Das Judenthum im neutestamentlichen Zeitalter in christlicher Darstellung,” MGWJ 47 (1903), 38–58, 120–136, 231–249, though much more favorably than to Perles;see below, at n. 18. For athorough evaluation of the controversy between Bousset and his Jewish critics see C. -
Julius Wellhausen, Anti-Judaism, and Hebrew Bible Scholarship
religions Article Unapologetic Apologetics: Julius Wellhausen, Anti-Judaism, and Hebrew Bible Scholarship Stacy Davis Department of Religious Studies and Theology Saint Mary’s College, Notre Dame, IN 46556, USA; [email protected] Abstract: Julius Wellhausen (1844–1918) is in many ways the ancestor of modern Hebrew Bible scholarship. His Prolegomena to the History of Israel condensed decades of source critical work on the Torah into a documentary hypothesis that is still taught today in almost all Hebrew Bible courses in some form. What is not taught as frequently is the anti-Judaism that underpins his hypothesis. This is in part due to unapologetic apologetics regarding Wellhausen’s bias, combined with the insistence that a nineteenth-century scholar cannot be judged by twenty-first century standards. These calls for compassion are made exclusively by white male scholars, leaving Jewish scholars the solitary task of pointing out Wellhausen’s clear anti-Judaism. In a discipline that is already overwhelmingly white, male and Christian, the minimizing of Wellhausen’s racism suggests two things. First, those who may criticize contextual biblical studies done by women and scholars of color have no problem pleading for a contextual understanding of Wellhausen while downplaying the growing anti-Judaism and nationalism that was a part of nineteenth-century Germany. Second, recent calls for inclusion in the Society of Biblical Literature may be well intentioned but ultimately useless if the guild cannot simply call one of its most brilliant founders the biased man that he was. Keywords: Wellhausen; anti-Judaism; historical context Citation: Davis, Stacy. 2021. Unapologetic Apologetics: Julius Wellhausen, Anti-Judaism, and Hebrew Bible Scholarship. -
The Perspective of Mosheim and Neander
Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Theology Dissertation Concordia Seminary Scholarship 5-1-1994 Integrity and Integration in Ecclesiastical Historiography: The eP rspective of Mosheim and Neander Paulo Buss Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/thd Part of the Christian Denominations and Sects Commons, and the History of Christianity Commons Recommended Citation Buss, Paulo, "Integrity and Integration in Ecclesiastical Historiography: The eP rspective of Mosheim and Neander" (1994). Doctor of Theology Dissertation. 9. http://scholar.csl.edu/thd/9 This Dissertation is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Theology Dissertation by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. © Copyright 1994 by Paulo W. Buss CONTENTS ACKNOWLEDGMENTS AND DEDICATION iii INTRODUCTION 1 CHAPTER I. THE BEGINNINGS OF LUTHERAN HISTORIOGRAPHY 11 Luther's view of History Knowledge of history History seen with human eyes God and History The church and its history Philosophy or theology of history? Uses of history Luther from the perspective of integrity and integration Luther's impact on historiography The Magdeburg Centuries Veit Ludwig von Seckendorff II. JOHANN LORENZ MOSHEIM 51 Life and works Writings and influence Mosheim's -
'The One and Only True and Salvational Faith'
ANTTI HARMAINEN ‘The one and only true and salvational faith’ The synthesis of Kulturprotestantismus, German humanism and Western esotericism in Carl Robert Sederholm’s written work of the early 1880s n the 1880s, the religious life in Finland was in the writer1 (e.g. Nya Pressen 13.12.1883), which was midst of a turbulent period which, for some, pre- entitled Andens eller det rena förnuftets religion (‘The Isented a threat to traditional moral values and social Religion of a Spirit or of a Pure Reason’). According cohesion while for others it was the beginning of a new, to the advertisment in Nya Pressen magazine, the more liberal era. During this period, new ideas and book was representing critical views established by religious currents also stirred in the local milieu. For ‘free historical religious studies’, which made it an ex ample, modern Western esoteric currents played a inflammatory case in the highly charged religious- role in the process as well as many other ideological, nationalistic milieu of early 1880s Finland. scientific and religious phenomena. This article scru- After the book was released several public state- tinizes the period in question by focusing on a writing ments were made to proclaim that Andens eller det individual who entered the field of Finnish public debate rena förnuftets religion had made a significant con- somewhat suddenly. For him, the time was all about tribution to the ideological breakthrough which was creating the best possible religion from all the ingredi- seen to be spreading among the educated elite, as well ents that contemporary debate could offer. -
Hans Jonas and Research on Gnosticism from a Contemporary Perspective1
CHAPTER FOUR HANS JONAS AND RESEARCH ON GNOSTICISM FROM A CONTEMPORARY PERSPECTIVE1 Kurt Rudolph The work of the so-called humanities, cultural studies, or social sci- ences is, as we know, determined by different research strategies. Apart from the work areas as such—in other words, the objects on which the researcher’s attention is focused—it is above all the methodologi- cal approaches and the situation concerning sources, in other words the various types of evidence, that strongly infl uence the progress of research. The concept of the paradigm shift, introduced by Thomas S. Kuhn, can be readily extrapolated to cultural sciences, as often occurs, since there too, the process of advancing appropriation of past and present occurrences depends on certain conscious or mostly unconscious “preconceptions.” The present day in particular shows, often in a fairly dramatic way, how the increasing chronological and spatial expansion of the scientifi c view is accompanied by increasing refl ection on the researcher’s acts of “commission and omission.” One need only recall the question of “ethnocentricities” in these areas. Historical research in particular, in our case the history of religion, has had to undergo paradigm shifts time and again, often quite late compared with neighboring disciplines. This can readily be demon- strated in the area dealing with ancient gnosis, or Gnosticism (as it is frequently termed in English and French). One challenge is the change in the way questions are formulated in relation to this subject matter 1 Translated from the German by Margret Vince. Original lecture given at the Uni- versity of Konstanz on May 15, 1998, under the title “Hans Jonas als Gnosisforscher” (Hans Jonas as a Researcher on Gnosticism), on the occasion of the opening of the Hans Jonas archive there; reprinted in the Estonian periodical Trames 5 (2001): 291–301.