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Biblical Interpretation (biblical + interpretation)
Selected AbstractsReformed Theology: Identity and Ecumenicity II: Biblical Interpretation in the Reformed Tradition , Edited by Wallace Alston, Jr. and Michael WelkerRELIGIOUS STUDIES REVIEW, Issue 3 2009James R. A. Merrick No abstract is available for this article. [source] The Bible among Lutherans in America: The ELCA as a Test CaseDIALOG, Issue 1 2006By Erik M. Heen Abstract:, This article describes the biblical hermeneutics that inform the Evangelical Lutheran Church in America by comparing the ELCA's tradition of biblical interpretation with that of the Lutheran Church-Missouri Synod. It sets both against the great social and intellectual challenges of the early twentieth century, including the modernist/fundamentalist controversy. One commonality that surfaces is that both church bodies appropriated pre-modern hermeneutical impulses for "counter modern" biblical apologetics. In this process the LC-MS privileged the period of Lutheran Orthodoxy (17th century) while the ELCA constructed its hermeneutical paradigm through a recovery of the early Reformation (Luther). This observation suggests that both interpretive trajectories need further historical as well as theological review and revision. [source] Chalcedonian Christology and beyond: Luther's understanding of the Communicatio IdiomatumTHE HEYTHROP JOURNAL, Issue 1 2004Dennis Ngien Luther, Zwingli and Calvin are in full accord with the Chalcedonian definition of Christ as one person in two natures, which are united unconfusedly, unchangeably, indivisibly and inseparably. The main point of disagreement among them concerns the usage of the so-called communicatio idiomatum. Luther refers to this mainly in his disputes with other theologians such as Nestorius and Zwingli, whereas when he engages in constructive theology or in biblical interpretation, it seems that he does not use it. He could use it because he found it to be in harmony with his own Christological thinking which, he believed, was rooted in the Bible. The doctrine is, for him, an ontological deduction from the cross and the incarnation. The primary purpose of this article is to see how Luther understood the Christological predication, and only in a limited scope bring him in conversation with Zwingli's and Calvin's understanding. Although the traditional interpretation, that the properties of Christ's two natures are communicated to the concretum of his person, predominates in Luther's thought, he went beyond it, affirming a real communication between the two natures. The logic of his usage of the doctrine of the communication of properties enables Luther to move beyond Chalcedonian understanding of Christology, and also sets him apart from the Reformed tradition. Special attention will be given to Luther's usage of the doctrine in relation to the passibility motif, demonstrating that the human idiomatum of suffering and dying belong to God's very being. [source] Jesuit Science After Galileo: The Cosmology of Gabriele BeatiCENTAURUS, Issue 3 2009Kerry V. Magruder Abstract Gabriele Beati (1607,1673) taught mathematics at the Collegio Romano when in 1662 he published an introduction to astronomy, the Sphaera triplex. This little work contains an interesting cosmic section which is analyzed here as representing a fusion of Jesuit traditions in cosmology achieved by Giovanni Battista Riccioli (1598,1671). The cosmic section enumerates three heavens, depicts fluid planetary heavens, and expresses hexameral biblical idiom. Woodcut and engraved variants of the cosmic section offer a glimpse of Jesuit freedom to experiment with various cosmological systems (Capellan, Tychonic and semi-Tychonic). Analysis of this cosmic section suggests several conclusions for the interpretation of visual representations, science and biblical interpretation, the Scientific Revolution and Jesuit science after Galileo. [source] | ||||||||||