Copyright Acknowledgments vii Introduction: Theology, History, and Biblical Interpretation 1 1 Spinoza, Benedict de. Theological-Political Treatise. Cambridge: Cambridge University Press, 2007. Chapter 7, “On the Interpretation of Scripture.” 11 2 Strauss, David F. The Life of Jesus Critically Examined. London: SCM, 1973. Selections from Introduction, “Development of the Mythical Point of View in Relation to the Gospel Histories.” 29 3 Kierkegaard, Søren. Concluding Unscientific Postscript to Philosophical Fragments. Vol. 1. Princeton: Princeton University Press, 1992. Chapter 1, “The Historical Point of View.” 69 4 Troeltsch, Ernst. “On the Historical and Dogmatic Methods in Theology.” In Religion in History, 11–32. Edinburgh: T&T Clark, 1991. 89 5 Barth, Karl. The Epistle to the Romans. Oxford: Oxford University Press, 1968. Prefaces 1–6. 109 6 Bultmann, Rudolf. “The New Testament and Mythology.” In The New Testament and Mythology and Other Basic Writings, edited by Schubert Ogden, 1–44. Philadelphia: Fortress, 1984. 131 7 Pope Pius XII. Divino Afflante Spiritu: On Promoting Biblical Studies. Rome, 1943. 165 8 Ebeling, Gerhard. Selections from “The Significance of the Critical Historical Method for Church and Theology in Protestantism.” In Word and Faith, 17–61. London: SCM Press, 1963. 187 9 Lubac, Henri de. History and Spirit: The Understanding of Scripture According to Origen. San Francisco: Ignatius, 2007. Selections from the Conclusion. 219 10 Stendahl, Krister. Selections from “Biblical Theology, Contemporary.” In The Interpreter’s Dictionary of the Bible, edited by George A. Buttrick. New York: Abingdon, 1962. 239 11 Childs, Brevard S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress Press, 1979. Chapter 3, “Canon and Criticism.” 255 12 Steinmetz, David C. “The Superiority of Pre-Critical Exegesis.” Theology Today 37 (1978): 27–38. 267 13 Luz, Ulrich. “Reflections on the Appropriate Interpretation of New Testament Texts.” In Studies in Matthew, 265–289. Grand Rapids: Eerdmans, 2005. 279 14 Marion, Jean-Luc. God without Being: Hors-Texte. Chicago: University of Chicago Press, 1991. Chapter 5, “Of the Eucharistic Site of Theology.” 303 15 Schüssler Fiorenza, Elisabeth. “The Ethics of Biblical Interpretation: Decentering Biblical Scholarship.” Journal of Biblical Literature 107 (1988): 3–17. 321 16 Levenson, Jon D. “The Hebrew Bible, the Old Testament, and Historical Criticism.” In The Hebrew Bible, the Old Testament, and Historical Criticism: Jews and Christians in Biblical Studies, 1–32. Louisville: Westminster/John Knox, 1993. 337 17 Plantinga, Alvin. “Two (or More) Kinds of Scripture Scholarship.” Modern Theology 14 (1998): 243–278. 365 18 Ricœur, Paul. “The Nuptial Metaphor.” In Thinking Biblically: Exegetical and Hermeneutical Studies, edited by André LaCocque and Paul Ricœur, 265–303. Chicago: University of Chicago Press, 1998. 403 19 Barr, James. The Concept of Biblical Theology: An Old Testament Perspective. Minneapolis: Fortress, 1999. Chapter 12, “Evaluation, Commitment, Objectivity.” 439 20 Webster, John. Holy Scripture: A Dogmatic Sketch. Cambridge: Cambridge University Press, 2003. Chapter 1, “Revelation, Sanctification, and Inspiration.” 459 Index 485
Gathers together several classical and contemporary statements of the differences and similarities between historical and theological approaches to the interpretation of the Bible.
Darren Sarisky received his PhD from the University of Aberdeen, UK. From 2009-2013, he was a Teaching Associate and then a Junior Research Fellow at the University of Cambridge, UK. He is now a Lecturer in Systematic Theology at King’s College London, UK.
These extensive readings provide a wonderful resource for engaging
biblical hermeneutics. Darren Sarisky’s introductions are clear and
concise, gently helping the reader to keep central questions in
mind. Whatever one’s inevitable quibbles over a text getting left
out, these selections represent important moments of the modern
conversation about theology and interpretation. Sarisky is one of
the young scholars who can advance that conversation to a new
stage, and here he does so by helping us attend to its historical
context.
*Daniel J. Treier, Wheaton College, USA*
Theology, History and Biblical Interpretation is a collection of
twenty seminal essays that, taken together, reflect the ebb and
flow of historical vs. theological interests over the past two
hundred years of biblical interpretation. Darren Sarisky provides a
helpful editorial introduction and offers a broader perspective
from which to see present-day controversies for what they are,
namely, the latest chapter in the long story of the Bible, history,
and theology in the modern world. This is a helpful collection of
essays that convincingly demonstrates the importance of coming to
grips with the meaning and relationship of historical and
theological biblical interpretation.
*Kevin Vanhoozer, Trinity Evangelical Divinty School, USA*
Darren Sarisky’s well-chosen and diverse collection of readings in
the modern history of biblical interpretation shows that this is
not the case. Biblical interpreters have engaged intensively with
the history/theology problem for over three centuries, and Sarisky
has done students and their teachers a great service by making such
a broad range of major contributions to this debate available
within a single volume
*Francis Watson, University of Durham, UK*
Since the Enlightenment, thoughtful readers of the Jewish and
Christian Bibles have asked whether and how ancient scriptural
texts, for all their historical particularity, might be or become
the divine word. In this judicious selection of key voices in this
debate, Darren Sarisky ushers the reader into this lively and
ongoing conversation. The masters are all here, from Spinoza and
Kierkegaard to Troeltsch and Ricoeur. Careful attention to these
readings might save historical criticism from its thoughtless
historicism, and theological interpretation from its ahistorical
weightlessness, and resource a sophisticated dialogue between
history and theology in the reading of the Bible today.
*David Lincicum, University of Oxford, UK*
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