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Five Things Theologians Wish Biblical Scholars Knew
Автор Hans Boersma и Scot McKnight
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The disciplines of theology and biblical studies should serve each other, and they should serve both the church and the academy together. But the relationship between them is often marked by misunderstandings, methodological differences, and cross-discipline tension.
Theologian Hans Boersma here highlights five things he wishes biblical scholars knew about theology. In a companion volume, biblical scholar Scot McKnight reflects on five things he wishes theologians knew about biblical studies. With an irenic spirit as well as honesty about differences that remain, Boersma and McKnight seek to foster understanding between their disciplines through these books so they might once again collaborate with one another.
Автор
Hans Boersma
Hans Boersma (PhD, University of Utrecht) is the Order of St. Benedict Servants of Christ Chair in Ascetical Theology at Nashotah House. He is the author of several books, including Seeing God: The Beatific Vision in Christian Tradition, Scripture as Real Presence: Sacramental Exegesis in the Early Church, Sacramental Preaching: Sermons on the Hidden Presence of Christ, and Heavenly Participation: The Weaving of a Sacramental Tapestry. He previously taught at Regent College in Vancouver, Canada, and he is an ordained deacon in the Anglican Church in North America.
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Five Things Theologians Wish Biblical Scholars Knew - Hans Boersma
Image de couverture
To John, Lucia, Gabriel, and Zoe
Kathryn, Gerald, Theodore, Timothy, and Titus
Macrina
Johannes, Abigail, and Jude
May our Lord Jesus himself
interpret to you in all the Scriptures
the things concerning himself.
Contents
DETAILED CONTENTS
FOREWORD - Scot McKnight
ACKNOWLEDGMENTS
ABBREVIATIONS
INTRODUCTION
1 NO CHRIST, NO SCRIPTURE
2 NO PLATO, NO SCRIPTURE
3 NO PROVIDENCE, NO SCRIPTURE
4 NO CHURCH, NO SCRIPTURE
5 NO HEAVEN, NO SCRIPTURE
CONCLUSION
BIBLIOGRAPHY
SCRIPTURE INDEX
ALSO AVAILABLE
NOTES
PRAISE FOR FIVE THINGS THEOLOGIANS WISH BIBLICAL SCHOLARS KNEW
ABOUT THE AUTHOR
MORE TITLES FROM INTERVARSITY PRESS
DETAILED CONTENTS
FOREWORD BY SCOT MCKNIGHT
ACKNOWLEDGMENTS
ABBREVIATIONS
INTRODUCTION
Biblical and Dogmatic Theology
The Object of Theology
How to Uphold Scripture: A Chapter Overview
1 NO CHRIST, NO SCRIPTURE
Sola Scriptura and Circular Reading
Sensus Plenior and Real Presence
Christological Literalism
Typology and Allegory
Conclusion
2 NO PLATO, NO SCRIPTURE
Metaphysics and Scripture
Christian Platonism and Antinominalism
Metaphysics and the Shema Yisrael
Universals and the Trinity
Participation in Christ
Conclusion
3 NO PROVIDENCE, NO SCRIPTURE
Varieties of Speech
Scripture as Providential Sacrament in Origen
Scripture Among Other Books
Conclusion
4 NO CHURCH, NO SCRIPTURE
Distrust of Tradition
Scripture and Tradition
Canonical Reading
Liturgy and Creeds
Conclusion
5 NO HEAVEN, NO SCRIPTURE
Contemplation as unum necessarium
Participation in Virtue
From Virtue to Interpretation
Conclusion
CONCLUSION
BIBLIOGRAPHY
SCRIPTURE INDEX
FOREWORD
Scot McKnight
THEOLOGY, HANS BOERSMA REMINDS US, never stands still. Sometimes, however, it goes downhill. It is the responsibility of biblical theologians to remind those on the downhill that there’s a better path. A confession is in order, however: theology itself routinely checkmates my exegetical instructions and reminds me that the orthodox gospel summons me to stay in line or I, too, will be on the downhill. Not that Boersma is on the downhill. No, not at all. What needs to be emphasized is the mutual responsibility theologians and biblical exegetes have for one another.
In the last two decades or so something has arisen that is called the theological interpretation of Scripture, that reading the Bible isn’t simply about authorial intention in historical context with methods plied in all directions. Any reading of the history of interpreting the Bible reveals generational shifts in what one might call the meaning of the text in its context. The very term context, of course, has shifted at times from one’s own theological history to the ancient Near East or the Greco-Roman world or Judaism as we can now know it. Very well then. Boersma’s theology is at work in advocating for a kind of theological, christological reading of Scripture in a sacramental sense. Even then one might press into play the question, Which theology? Whose theology? Is it Catholic, Orthodox, Reformed, Lutheran, creedal/Platonic, creedal/non-Platonic, Pentecostal, Stone-Campbell, dispensational, Anglican, or Episcopalian?
I found his definition particularly clarifying:
The primary task of theology (and let’s forget here about the distinction between biblical and dogmatic theology) is not to explain the historical meaning of the text but to use the Scriptures as a means of grace in drawing the reader to Jesus Christ. In other words, biblical interpretation is not a historical discipline. To use a patristic expression, it is mystagogical in character: biblical interpretation leads the reader into the mystery of God in Christ. The theologian’s terminus does not lie in the history behind the text or even in the text itself. The theologian attends to Scripture as a sacramental means of entering into the mystery of God. Theology (and Scripture as a means) aims at nothing less than the divine life itself. ¹
That’s a big ask for someone who has devoted his life to studying the Bible in its context. I might suggest here that one needs to distinguish task of theology
from the terminus
of theology because for me one is required first to listen to the voice of the text so that the voice can, like Dante, be our guide to that beatific vision. A text cannot be sacramental until that text first speaks. And, if I may, does a mystagogical aim of the text listen to the visions of that heaven well enough, to texts such as Revelation, where we encounter a new Jerusalem where a beatific vision is not so clear as a vibrant city shapes our vision? Is his vision of heaven too heavenly? I ask myself.
Boersma’s robust claims will sustain many returning to the question, What is theology? I like the question and I don’t think biblical theologians ponder it often enough. I was on the Greek island of Rhodes with my wife, Kris, where I combined vacation and exploration with morning reading and writing. During that time, I read Hans Boersma’s Scripture as Real Presence. I was mesmerized by his method and claims, I was curious what it all meant, and I worried what would become of the method I use in New Testament studies. I wrote to Hans to tell him I appreciated his book and asked him whether he thought the apostle Paul’s reading of the Old Testament was sacramental.
He wrote back from his sabbatical