At the Logos Academic Blog, Stephen Chan has a substantive essay on interaction between Jürgen Moltmann and Paul Ricoeur that focuses on the centrality of hope to Christian eschatology. In part, Chan suggests:
If symbols do give rise to thought … , then the symbolic language of biblical apocalyptic literature is irreducible and too important to be left behind in our theological construction.
For the full essay, see Chan’s original post at theLAB.
At the Logos Academic Blog, Charles Helmer offers five areas of suggestions to help ease readers’ paths into Karl Barth’s Church Dogmatics. As an overarching suggestion, Helmer recommends,
Armed with the following tips and a healthy dose of Spirit-inspired courage, the theologian can do no better than to sit down with one of Barth’s volumes, crack it open, and get to the hard yet rewarding work of reading.
Over at the Logos Academic Blog, Shawn Wilhite has posted a detailed discussion of the primary literature reading schedule he’s been maintaining. Something of this nature, tailored to particular personal interests, commitments, etc. is certainly a worthwhile discipline to develop, and Wilhite’s post provides some good grist for the mills of those who may want to think about starting a similar plan of their own.
My preference for “allegiance” springs from the conviction that the proclaimed gospel centered on Jesus the royal messiah, and this suggests that the “allegiance” portion of the range of meaning of pistis is in play in some crucial New Testament texts pertaining to salvation…. It is extremely unlikely that Paul felt that pistis was something that was ultimately in tension with or contradictory to embodied activity (i.e., good works as a general category). Paul’s complaint with works (of Law) lies elsewhere, as I explain in Ch. 5.
What is the relationship between divine and human agency in the interpretation of Scripture? Differing schools of thought often fail to address this key question, overemphasizing or ignoring one or the other. When the divine inspiration of Scripture is overemphasized, the varied roles of human authors tend to become muted in our approach the text. Conversely, when we think of the Bible almost entirely in terms of its human authorship, Scripture’s character as the word of God tends to play little role in our theological reasoning. The tendency is to choose either an academic or a spiritual approach to interpretation.
In Rendering the Word in Theological Hermeneutics, Mark Bowald asserts that this is a false dichotomy. We need not emphasize the human qualities of Scripture to the detriment of the divine, nor the other way around. We must rather approach Scripture as equally human and divine in origin and character, and we must read it with both critical rigor and openness to the leading of God’s Spirit now and in the historic life of the church.
From this perspective, Bowald also offers a fruitful analysis of the hermeneutical methods of George Lindbeck, Hans Frei, Kevin Vanhoozer, Francis Watson, Stephen Fowl, David Kelsey, Werner Jeanrond, Karl Barth, James K.A. Smith, and Nicholas Wolterstorff.
At theLAB, Rick Brannan has an interesting post about the most frequently cited verses in a selection of systematic theologies. Especially by comparison with the size of the two testaments, New Testament references vastly outnumber Old Testament references (90% to 10% in the top 100 most frequently cited texts). As a supplement to the analysis, it might also be interesting to see a bibliography of the exact systematic theologies involved in the accounting would be interesting, as well as whether there would be some way of calculating whether the sample size is large enough to be statistically significant (e.g., within the publication date ranges represented).
Rick promises “a follow-up post that uses the same approach to Biblical Theologies.” That post is sure to provide some interesting results too. Meanwhile, see the full text of Rick’s current post at theLAB.
Working under the auspices of Operation Scroll, archaeologists have discovered what is being numbered as the twelfth scroll cave in the vicinity of Khirbet Qumran.
Work in the new cave has produced no new texts, but both linen (characteristic of scroll wrappers found elsewhere) and blank parchment fragments suggest that texts probably were stored in the cave at some point. Since no [scroll-type] texts were found in this cave, as with cave 8, the new cave’s designation will likely be Q12 rather than 12Q. [Updated 15 February 2017. For explanation of this correction, please see Qumran Cave 12: Update 2.]
At this point, the total contents of the cave seem to be:
Two mid-twentieth-century pickax heads (presumably from previous looters of the cave)
Remains of six jars of the same type as those containing scrolls in other caves
Papyrus and parchment fragments
A leather strap and string consistent with those used with scrolls
Arrowheads and knives
A carnelian stamp seal
This new cave find and its contents are definitely interesting. But, for texts that have reached the market through Bedouins, the discovery—and apparent prior looting of the new cave—also opens new questions about the accuracy of standing assessments of the caves in which these texts were found.
At least one of the team that has excavated this twelfth cave, Randall Price, professor and museum curator at Liberty University, thinks he has a lead on a thirteenth cave with a currently-obscured entrance. Whether that lead will pan out is yet to be seen, but a twelfth cave’s discovery is certainly exciting in itself.