The relationship between the testaments is usually studied from the angle: "The Old Testament in the New". In essence, he sees the rest of the Old Testament as merely a continuation of this function. His starting point was the Christian and spiritualizing interpretation of the Old Testament, which is found in the New Testament.
The importance of the Old Testament books for the Christian rests on the relationship of the new order to the old. Apologists for the veracity of the original history reported in the Old Testament were now faced with a serious problem. 102 THE OLD TESTAMENT SINCE THE REFORMATION between the idea in the two parts of the canon.
He also seems to take the authority of the Old Testament for granted. Thus, the gospel of the New Testament draws upon itself the aforementioned elements of the Old Testament. But these cases show how impossible it is to adhere to the letter of the Old Testament.
For the religious irreplaceability he points in the first place to the purity of the Old Testament ideas about God.
138 THE OLD TESTAMENT SINCE THE REFORMATION ment were among them. (3) Out of the interaction of historical
138 THE OLD TESTAMENT SINCE THE REFORMATION was among them. 3) Out of the interaction between historical. He also emphasizes the idea that the Church's decision on the Old Testament was made in Marcion's time and that history is unlikely to go backwards in this respect. The reawakened modern feeling for nature, which can become an antechamber to the temple of religion, finds tones struck in the nature hymns of the Old Testament, which awaken an echo in our hearts.
Even in the national religion of the Old Testament +er, at a lower level than the New Testament religion, in-. He is deeply aware of the seriousness of the situation which Old Testament research has created for the supernatural. In the immediate aftermath of World War I, the problem of the Old Testament reared its head very prominently on the German scene.
For Delitzsch gives the detailed charge of the Old Testament to which Harnack only alludes, and both in fact desire the same thing and for the same reason. The intellectual history of the eighteenth and nineteenth centuries made it clear that the Old Testament simply cannot be part of the Christian rule of faith and life. Delitzsch places himself on the level of the intelligent layman who reads the Old Testament with a critical mind.
He then points out that the extermination order is based on the supposed immorality of the Canaanites. The most beautiful passages of the Old Testament speak of God's care and love for His people and have no relevance to the Christian reader. Delitzsch then addresses what he sees as the lack of any real value in the prophetic books of the Old Testament.
Not a single psalm is devoted to the theme of love for one's neighbor (limited at best in the Old Testament to the fellow citizen). It is a saying in its own right, expressed at the end of the Old Testament development, occurring only in a psalm influenced by the imported (Delitzsch erroneously says: Sumerian) idea of immortality. His broad universalism and humanitarian vision stand in sharpest possible contrast to the exclusive specificism of the Jews (which Delitzsch apparently regards as an innate quality of the Hebrew people).
160 THE OLD TESTAMENT SINCE THE REFORMATION higher stage in the development of Judaism. Here one feels
Kijhler, whose work is noteworthy for its penetrating detail, attempts to bring together the ideas of the Old Testa-
For Kühler, the Old Testament material is an authoritative revelation, fitting organically into the whole Christian picture. For him, the central position of the Old Testament is the assertion of God's majesty: His absolute supremacy over the world and man; he finds that point of view valid everywhere. Eichrodt, whose attempt is the largest of the three, sees a constant element in Old Testament religion.
Eichrodt, whose attempt is on the largest scale of the three, sees a constant element in the Old Testament religion
During the war years, the problem of a biblical theology of the Old Testament was discussed in Germany by G. A theology of the Old Testament to qualify as heilsgeschichtlich will have the task of explaining the correspondence of Word of God and History in different ways in which the former responds to the latter. Apparently, at the time, Wright presented the message of the Old Testament as best presented in the form of biblical exegesis or exposition, as also favored by Weiser.
He finds in Paul's speech at Antioch in Pisidia (Acts 13:16 ff.) a combination of the Old Testament and New Testament creeds and presumably the sum total of the Biblical faith. Baum-gPrtel.32 In his approach there is a determined effort to integrate the legacy of the Old Testament with that of the New (but with frank acceptance of all truths presented by historical research), and to existentially infer it on ourselves to aim. If we confirm this last question, we must show how this God of the Old Testament is related to the God of the New.
According to him, the Christian gospel is the standard by which the content of the Old Testament should be judged. Even repentance under the influence of God's word in the Old Testament order should be considered as organically connected with the future coming of Christ. The Heilsgeschichte of the Old Testament is the past, but for the Christian faith the historical fact of Christ is at the same time the present, and therefore the things pertaining to him (the events leading up to his coming) also partake of it. feature.
Heilsgeschichte as seen by us from the angle of faith in Christ, claims Baumgartel, is not identical with the self-understanding of the Old Testament. But our understanding of the Old Testament cannot be that of the early Christians either. Only the peaceful competition of the productions themselves can show what is the most instructive, the most useful way to deal with the Old Testament order.
Pfeiffer, The Books of the Old Testament, 1957, or the same author's voluminous Introduction to the Old Testament, 1941. He was one of the foremost scholars, and his Introduction to the Old Testament, 1891, produced the first truly modern work of this kind in English. The Zimmem, rgor, was one of the books most frequently cited by Old Testament scholars, and although outdated in many details, it is still useful.
He was mainly a New Testament scholar and an expert on the Judaism of the time of Christ, and was professor at Tiibingen. But he did not read the N.T. issues of the day and in N.T. literary criticism was a singleton, as A. Klostermann was in the Old Testament area. Volck, Die Bibel als Kanon, 1885, contains excellent thoughts on the canonicity of the Old Testament.
Bertholet, 1923, was one of the most useful tools available for the study of the Old Testament. Kennett, "The Contribution of the Old Testament to the Religious Development of Mankind", in The People and the Book, ed. Hempel was editor of the Zeitschrift fiir ulttestumentliche Wissenschaft and his contributions to Old Testament scholarship are many.
One of the leading Old Testament scholars, with great achievements, especially in the field of literary criticism and in the field of the Semitic religion (that is, the religions). The author is a professor at the University of Manchester and one of the most learned and prolific Old Testament scholars. Hebert, The Authority of the Old Testament, 1947; The Throne of David, A Study of the Fulfillment of the Old Testament in Christ and His Church, 1941.
Stade was a professor in Giessen, founder of the leading journal on the Old Testament, Zeitschrift fnr die ulttestamentliche Wissenschuft. Rowley, "The Unity of the Old Testament," John Rylands Library BuZZetin, XXIX, 1946, no.
