In mainstream Western epistemology, the ontology of a behavior situation is the relation between a mental act and an object. First, apocalyptic places the knowledge of Yahweh in the solitary individual, in the fantastic visions of the seer. Personalist epistemology can be contrasted with apocalyptic epistemology in accounts of the limits of knowledge.
Here begins the actual history of the "Jews" in the accepted sense of the word.
The age of Christian theocracy
Nevertheless, Christ was now the ruler of history.33 Death had not crushed him; he was alive, sitting at the right hand of the Father, preparing to come again. For the followers of Jesus, none of the original promises to Abraham, those of the land and those of the people, had any direct relevance anymore.
The age of secular autonomy
Perhaps the kingdom of God did not come fully in Jesus' lifetime, nor in Paul's lifetime. They felt that they had no voice in the course of world history.
The problem of essentiality
Within the last half century we have seen several works with this approach, each of them arranging the material from the various Old Testament books according to the principle of religious development or spiritual growth. The evolutionary scheme often underlies this approach, placing the simpler material at the beginning and tracing a process of internal development from one form of religion to another. Koehler and Otto Procksch have 1 Their general tendency is to overemphasize the simplicity and primitiveness of the early materials - such as the Genesis legends - and to assign a late date to the materials that differ most from them.
Gerhard von Rad
Wolff raises up three aspects of von Rad's life work that were, in Wolff's estimation, definitive: (1) von
- Samuel Terrien
- the concept of a divine image mirrored in human personhood;
- commitment to a life of fulfilling integrity within a covenant community;
- an understanding of history as responsible dialogue with God;
- a sense of meaning and purpose in the evils of finite existence
- Methodology
Let us first follow the path of what is common, basic, essential among all biblical witnesses, v. We must see that there is a certain persistence or seeming inevitability in the growth of Scripture—that in some sense Christ, the church, and the Holy Spirit are the logical and necessary outgrowths and fulfillments of the vital seed sown long ago in the promises. patriarchs and the experience of liberation from Egyptian slavery. But what one culture has in common with another is not as important in the final analysis as what it is. distinctive and by which the culture of a religion or belief must be finally judged.
These are the major achievements of biblical religion, which define the distinctive character of Scripture among ordinary human culture. Not in the words of Scripture, or in the ideas or doctrines expressed or depicted therein. It is true that for the Bible scholar some words have greater power than others, especially the words of Jesus when printed in red and in the language of the King James Version.
It is also a serious mistake to define the religious ideas and theological doctrines contained in the Bible as normative, for the Bible offers no comprehensive system of truth, no completely consistent pattern of religious thought. The correct method in biblical study is to find a principle of normativity in the form of a revelatory event that took place not only in the mind of a person, but in the arena of history. He is a God who can help the sick in the hospital and comfort the mourners in the cemetery.
Barr, Old and New in Interpretation, New York, 1966
Terrien, The Elusive Presence (hereinafter Ep), pp
NOTES
- Our generation is seeing various attempts to place a positive Christian interpretation on the Old Testa-
- Of various indigenous groups in the Holy Land today, those of Greek Orthodox persuasion seem less in
- See my remarks on the significance of holy place over against that of holy time in Yesterday,
- Herrmann, Israel in Egypt, Naperville 1970
- See art
- See the burgeoning literature on the Holocaust experience, especially as interpreted by Elie
- The song of Deborah in Judges 5 is likely the 39
To assess the significance of the strong opposition to this position among all remaining contributors to this book, see De Vries. Once David had subdued the Transjordanian kingdoms (II Samuel 10, 12), Israel remained secure on its eastern border until the Aramaic raids in the ninth century and the Assyrian and Babylonian conquests in the eighth century, respectively. For details on the growth of the various Old Testament documents, one should consult the major works on Introduction.
Later, the church developed a centralized hierarchy, with the Roman see taking over elements of imperial authority when the city fell in the mid-fifth century. The evangelical church was paralyzed when faced with the duty of witnessing against the immorality of Nazi anti-Semitism with its traditionalist maintenance of the doctrine of two spheres, which led it to assume that it was not interested in political matters. The church has always been concerned with the protection of Jewish church members, especially pastors, but has had little to say about the plight of the Jewish people as a whole.
However, most of this was made up between approx. the end of the Pesateuch, the collection of the Prophets, most of the Scriptures). Hasel, Old Testament Theology: Basic Issues in the Current Debate, Grand Rapids: Eerdmans, 1972; W. Literary studies concerning the Old Testament were stimulated by the writings of Robert Lowth (d. .. 1787) and especially scholars of the German Romantic movement such as Johann Gottfried Herder (d. 1803).
34;THE HOLY GOD"
For the children of the forsaken will be more than the children of the married. And the Holy One of Israel is your Redeemer, the God of the whole earth, that is his name. Because this is true of the intimate mutual relations of human husbands and wives, it is.
From the beginning a prophet like Hosea, and later, more effectively, the prophet Jeremiah, used the image of the unbelieving woman -- a woman who has gone to the way of fornication and forsaken her true love -- after which this man nevertheless wants longing and which he seeks in the redemption of love. But a question arises as to the propriety of using the image of God as a woman or mother.65 Some light folk treatments have, in fact, played to the galleries on this question, claiming that the Bible ascribes proofs preserve feminine qualities and characteristics, such as a mother's compassion towards God. Much has been made, for example, of the frequent attribution of rahHma to Yahweh, usually translated "compassion," but from a more specific noun, rehem, meaning "womb." We must be very careful about claiming that this implies a distinctly feminine attribute, for metaphorical license is a more appropriate explanation than any confusion about Yahweh's sexual identity.66 Is this not, in fact, entirely within the limits of proper symbolization.
Apart from this kind of tangential allusion, the image of the mother is carefully avoided in the Bible, and the reason is actually not hard to find. It is true that the image of parenthood also appears in many non-biblical texts, but never as freely and consistently as in the Bible. The Bible speaks of God's fatherhood as the perfect embodiment of the devoted, loving, anxious, and conscientious care of the work of the Godhead for His poor and often wayward children.
A valid God-concept for today
The Bible chooses to speak of God in analogies with the human personality, which authentically express the human personality in its deepest dimensions and in its highest nobility, avoiding the superficiality and offensiveness of any kind of caricature. Because it uses images of the divine personality, which open the way to a richer understanding of God as a person, it also leads to a deeper awareness of man as a person, which opens the way to the dimensions of faith. Above all, what the Bible wants to provide is a radical personalism in its understanding of God and man.
The biblical tradition of the elusive Presence finally produces the most righteous Jew of all, Jesus of Nazareth, who was so aware of God's will guiding his life that he became the very "Son of God." Jesus Christ was, so to speak, the very personification of God in human flesh. He is God's ultimate and absolute self-revelation in the sense that his life revealed God's presence as completely and definitively as human life can ever reveal. Can we be satisfied with any conception of God that is free from personalistic pathos.
It is today that we can do without the awareness of a God who cares, a God who answers, a God who acts. How can a man believe in himself at all unless he sees some meaning and purpose to his existence, and how can he find these without the image of a God who can help him and will. The form of God in the Old Testament and Judaism the form of Christ in the New Testament.
Eichrodt, TOT, I, 2o6ff., 228ff
In trying to identify and work out a valid concept of God for today, we need to ask very seriously whether the concept of God that we choose answers the real and burning questions about human existence, the ones that we know to be real in our experience. If we have castrated our God or objectified our image of Him and stripped Him of these endearing qualities, we have lost the essence of biblical faith. This is the first of the great achievements of biblical faith, one worth fighting to preserve and worth striving to fulfill.
Phobos and phobeomai in the Old Testament Fear in Palestinian and Hellenistic Judaism Word group in the New Testament.
Oepke, m, III, 556ff., kalupto, etc
The use of the term holiness in the Old Testament The history of the term in the Old Testament The concept of holiness in Rabbinic Judaism Hagios in the New Testament. The nature of knowing God as an intimate relationship between the holy God and man. Priest of the Greek world Priest in the history of Israel Hiereus in the New Testament.
The character and function of the god El in Canaanite and related texts El in the Old Testament. 28ff., "The nature of the religious community, and the relation of the gods to their worshippers." 34;honesty") will appear in the continuation of the way he handles their mUtUa1 business affairs.
In the intertestamental literature, the image of the righteous Messiah is combined with the figure of the transcendental Son of Man, of whom I En. COMMENT: This Egyptian cosmology is artificially built on the scheme of the number four. He will be charged with the service of the gods so that they may be at ease.
He made them rulers (even) in the egg, a prop to support the back of the helpless.