Old Testament Theology: A Thematic Approach by Robin Routledge

By Robin Routledge

There are a number of first-class outdated testomony theologies to be had at the present time, yet they have a tendency to be huge and daunting for starting scholars and others who're hard-pressed for time. Robin Routledge's Old testomony Theology is gauged to satisfy the wishes of readers who are looking to dine at the meat of previous testomony theology yet do not need time to linger over hors d'oeuvres and dessert. And his thematic process makes it effortless for selective readers to discover what they wish. Routledge presents a considerable review of the vital concerns and topics in previous testomony theology. In a method that's transparent, concise and nuanced, Routledge examines the theological value of many of the texts inside their wider canonical context, noting harmony and coherence whereas displaying understanding of range. Readers searching for a considerable assessment of the principal concerns and issues in outdated testomony theology will locate that during the most physique of the textual content, and people with extra particular pursuits will locate extra special dialogue and references to additional studying within the quite a few and expansive footnotes.

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G. Bernard W. Anderson, Contours of Old Testament Theology (Minneapolis: Fortress, 1999), pp. 1-47; Gerald Bray, Biblical Interpretation Past and Present (Leicester: Apollos; Downers Grove: IVP, 1996); E E Bruce, 'The Theology and Interpretation of the Old Testament', in G. ), Tradition and Interpretation: Essays by Members of the Society for Old Testament Study (Oxford: Oxford University Press, 1979), pp. 385-416; Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy (Minneapolis: Fortress, 1997), pp.

It is thought that reconstructing the world that gave rise to the text helps us to understand the text better, and in part that must be true. But there are also problems. One is that the world reconstructed by historical criticism may bear little or no relation to the world described in the text, returning us to the issue of two versions of history. A second problem is that having supposedly discovered the world behind the text, it is this rather than the text itself that becomes the focus for theology.

This results in the OT being viewed as a historical rather than a theological document, and, by focusing on what was believed at particular points of Israel's history, it sees no real unity in the OT, nor any need even to think in those terms. Indeed this approach looks for differences between the `snapshots', in order to demonstrate theological movement. And, because in the end this is a historical, descriptive exercise, there is nothing in the developing theology presented that can be taken as authoritative and normative for the church.

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