To see the other types of publications on this topic, follow the link: Doctrine of Scripture.
Journal articles on the topic 'Doctrine of Scripture'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Doctrine of Scripture.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Hathaway, William L. "Integration, Biblical Counseling, and Hermeneutics." Journal of Psychology and Theology 49, no. 3 (February 15, 2021): 257–67. http://dx.doi.org/10.1177/0091647121992425.
Full textAbstract:
Some have claimed that the integration project has adopted a lower view of Biblical inspiration. Yet, both Biblical counselors and evangelical integrationists typically hold to a high view of the authority of Scripture and may share the same adherence to Biblical inerrancy. This article argues that difference between how Biblical counseling and integration tends to engage Scripture in their counseling approaches is due less to their doctrines of Biblical authority than to their secondary hermeneutical and related theological views. A review of the author’s model of integration as a form of interpretative activity is provided. Implications for the sufficiency of Scripture doctrine, theological interpretation of Scripture, and integrative interpretative competency in reading Scripture are considered. The evangelical integration movement is fully compatible with a robust embrace of the historic sola scriptura view of Biblical authority but not the innovation represented by a solo scriptura view.
2
Holmes, Stephen R. "Evangelical doctrines of Scripture in transatlantic perspective." Evangelical Quarterly 81, no. 1 (April 30, 2009): 38–63. http://dx.doi.org/10.1163/27725472-08101003.
Full textAbstract:
This article examines confessional statements concerning the doctrine of Scripture issued by evangelical bodies in Britain and the USA. It demonstrates that the central American confession of the inerrancy of Scripture is almost wholly absent from British confessions. Rejecting the idea that this merely represents a weaker doctrine of Scripture amongst British Evangelicals, it suggests that there are broadly different models of Scriptural authority at work either side of the Atlantic, and traces these differences to the differing influence of the Romantic movement in the early Nineteenth century. Finally, it essays a doctrine of Scripture, that takes seriously the concerns of both British and American evangelicals.
3
Presley, Stephen O. "Loftier Doctrine: The use of Scripture in Justin Martyr’S Second Apology." Perichoresis 12, no. 2 (October 1, 2014): 185–200. http://dx.doi.org/10.2478/perc-2014-0011.
Full textAbstract:
Abstract Over the past century many scholars have questioned integrity and composition of Justin Martyr’s Second Apology. One frequent criticism is that Justin quotes from a variety of sources in Greco- Roman philosophy, but never once quotes scripture. As a result scholars assume that the Second Apology reveals Justin’s real indebtedness to philosophy that diverges from his broader theological and scriptural concerns expressed in his other works. This article challenges these notions by arguing that scripture is essential Justin’s Second Apology and that the lack of any extended quotations of scripture is no basis to disparage his theological perspective. Careful analysis of Justin’s Second Apology demonstrates that he regularly appeals to the authority of scripture and provides numerous echoes and allusions to scriptural passages. Furthermore, in terms of his theological framework, these echoes and allusions are actually more important than mere quotations. They demonstrate that Justin does not simply quote scripture, but absorbs the scriptural content and applies it to particular theological debates and particular issues of Christian practice.
4
Reynaldi, Christian. "Kitab Suci, Gereja, dan Otoritas: Harmonisasi Doktrin Kecukupan Alkitab dengan Sejarah Gereja." Veritas : Jurnal Teologi dan Pelayanan 18, no. 1 (October 2, 2019): 1–13. http://dx.doi.org/10.36421/veritas.v18i1.318.
Full textAbstract:
Alkitab sebagai Firman Allah merupakan sebuah kredo yang tak terbantahkan di dalam kekristenan. Salah satu implikasi dari keyakinan tersebut adalah munculnya doktrin kecukupan Alkitab. Alkitab dinyatakan cukup untuk mengajarkan manusia menuju kepada keselamatan dan ketaatan yang penuh kepada Allah. Namun bagaimanakah kecukupan Alkitab ini didefinisikan dan diberikan batasan, sebab nampaknya tidak mungkin berteologi tanpa alat bantu apapun. Salah satu alat bantu berteologi yang menarik perhatian penulis adalah tradisi gereja sebab seringkali dipertentangkan antara tradisi dan doktrin kecukupan Alkitab. Akan tetapi benarkah keduanya harus dipertentangkan? Tulisan ini menjawab pertanyaan harmonisasi doktrin kecukupan Alkitab dengan tradisi gereja. Penulis berargumentasi bahwa doktrin kecukupan Alkitab tidak pernah meniadakan tradisi gereja. Tradisi gereja yang mutlak harus dipakai di dalam berteologi secara Kristen adalah Rule of Faith, sebagai rangkuman dari iman kristiani yang sudah ada sejak gereja mula-mula. Tradisi gereja lainnya perlu dievaluasi terlebih dahulu penggunaannya di dalam berteologi.
Kata kunci: kecukupan Alkitab, sola scriptura, tradisi, Rule of Faith, harmonisasi
English: Scripture as the Word of God is an undeniable creed in christianity. One of many implication from this believe is the doctrine of the sufficiency of scripture. Scripture deemed sufficient enough to teach man toward salvation and full obedience unto God. Nevertheless how sufficiency of scripture is defined and confined, because it seems impossible to theologize without any supplements. One of those supplements that interest me is church tradition because people tend to contrast church tradition and doctrine of the sufficiency of scripture. However, shall two of them be contrasted? This writings will answer harmonization between doctrine of sufficiency of scripture and church tradition. I argue that doctrine of sufficiency of scripture never nulify church tradition. The absolute church tradition that use in theologizing as a christian is Rule of Faith, as a summary of christian faith since early church. Another church traditions need to be evaluated whenever they are used in theologizing.
Keywords: sufficiency of scripture, sola scriptura, tradition, Rule of Faith, harmonization
5
GARNER, DAVID B. "COMMENDING SOLA SCRIPTURA: THE HOLY SPIRIT, THE CHURCH, AND DOCTRINE." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 117–32. http://dx.doi.org/10.35285/ucc4.1.2018.art7.
Full textAbstract:
In post-Reformation dogmatics, the role of the Holy Spirit in relation to the doctrine of Scripture has often received insufficient attention. Contemporary treatments have erred in different directions, subjugating the doctrine of Scripture to communal hermeneutics or individual experience. By contrast, the magisterial Reformers offer a vital doctrine of the Holy Spirit for the doctrine of Holy Scripture in conjunction with the stewardship of that Scripture by the Spirit-birthed, confessing church. Drawing upon certain reformational insights, this paper will present a high doctrine of Scripture, in a manner that integrates the ministry of the Holy Spirit for illumination with the essential role of the Spirit within the confessing church for handling doctrine—particularly the doctrine of Scripture.
6
Steffaniak, Jordan L. "The God of All Creation." Journal of Reformed Theology 14, no. 4 (December 1, 2020): 358–80. http://dx.doi.org/10.1163/15697312-bja10008.
Full textAbstract:
Abstract It is common in evangelical circles to discount theological interpretations based on methodological critiques—especially those related to areas involving reliance on intuitions such as perfect being theology. Therefore, this article argues that the traditional Protestant doctrine of ‘sola scripture’ makes room for natural means besides supernatural revelation such as intuitions in theological formation. It argues this by showing how the alternative understanding of scripture is theologically unsatisfying and impossible. Subsequently, the article defends the use of intuitions such as perfect being theology as compatible with the traditional sola scriptura doctrine.
7
Steffaniak, Jordan L. "The God of All Creation." Journal of Reformed Theology 14, no. 4 (December 1, 2020): 358–80. http://dx.doi.org/10.1163/15697312-bja10008.
Full textAbstract:
Abstract It is common in evangelical circles to discount theological interpretations based on methodological critiques—especially those related to areas involving reliance on intuitions such as perfect being theology. Therefore, this article argues that the traditional Protestant doctrine of ‘sola scripture’ makes room for natural means besides supernatural revelation such as intuitions in theological formation. It argues this by showing how the alternative understanding of scripture is theologically unsatisfying and impossible. Subsequently, the article defends the use of intuitions such as perfect being theology as compatible with the traditional sola scriptura doctrine.
8
East, Brad. "The Church and the Spirit in Robert Jenson’s Theology of Scripture." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 3 (May 6, 2019): 278–300. http://dx.doi.org/10.1177/1063851219846679.
Full textAbstract:
In the last two decades of Robert Jenson’s career, he turned his attention to the doctrine of Scripture and its theological interpretation. This article explores the dogmatic structure and reasoning that underlie Jenson’s thought on this topic. After summarizing his theology of Scripture as the great drama of the Trinity in saving relation to creation, the article unpacks the doctrinal loci that materially inform Jenson’s account of the Bible and its role in the church. Ecclesiology and pneumatology emerge as the dominant doctrines; these in turn raise questions regarding Jenson’s treatment of the church’s defectability: that is, whether and how, if at all, the church may fail in its teaching and thus in its reading of Scripture.
9
Braaten, Carl E. "Scripture, Church, and Dogma." Interpretation: A Journal of Bible and Theology 50, no. 2 (April 1996): 142–55. http://dx.doi.org/10.1177/002096439605000204.
Full textAbstract:
The dominant thrust of the post-Enlightenment tradition of biblical criticism has been to emancipate itself from the church's faith and doctrine. Because there is no such thing as interpretation without presuppositions, critical interpretation of the Bible will be conducted on the basis of presuppositions that are either compatible with, or alien to, churchly doctrine.
10
Ford, Coleman M. "‘He Who Consoles Us Should Console You’: The Spirituality of the Word in Select Letters of Augustine of Hippo." Evangelical Quarterly 89, no. 3 (April 26, 2018): 240–57. http://dx.doi.org/10.1163/27725472-08903004.
Full textAbstract:
This essay explores Augustine’s spirituality of Scripture in select epistolary exchanges. It argues that Augustine’s use of Scripture in the following epistolary exchanges was meant for building up faith, hope, and love in order to help his recipients faithfully pursue the Christian life in the present day, and prepare for eternity to come. Both in the Scripture’s transformative power and its ability to shape and define one’s life, Augustine presents a multi-faceted view of spirituality centered on Scripture. This essay begins by calling attention to Augustine’s theology of Scripture. This summary leads to an assessment of Augustine’s view of Scripture as the vehicle for prayer. Augustine also provides a perspective on the humble nature of Scripture, which informs his spirituality. Additionally, the spirituality of Scripture in Augustine relates directly to Christian doctrine. In sum, for Augustine, a spirituality centered on Scripture is the only sound basis for the Christian life.
11
Ticciati, Susannah. "Anachronism or Illumination? Genesis 1 and Creation ex nihilo." Anglican Theological Review 99, no. 4 (September 2017): 691–712. http://dx.doi.org/10.1177/000332861709900404.
Full textAbstract:
The aim of this article is to explore the relation between scriptural interpretation, ambiguity, and truth, with a view to testing the following hypothesis: “Christian doctrine has the role of preserving scripture's generativity by holding open its ambiguity.” The hypothesis is tested by way of a case study focused on the opening of Genesis and the doctrine of creation ex nihilo. The article challenges the assumption that the use of the latter as a hermeneutical rule for the former is anachronistic, arguing that such an assumption involves a category mistake, and offering (by contrast) a semi-otic account of interpretation according to which a text's truth unfolds over time. The article responds to a more specific theological and hermeneutical critique of the doctrine of creation ex nihilo by showing how it generatively holds open the ambiguity of Genesis 1:1–4, making way for life-giving readings of scripture that heal contextually specific sin.
12
Nemes, Steven. "Claritas Scripturae, Theological Epistemology, and the Phenomenology of Christian Faith." Journal of Analytic Theology 7 (December 19, 2019): 199–218. http://dx.doi.org/10.12978/jat.2019-7.181913130418.
Full textAbstract:
The doctrine of the perspicuity of Scripture maintains that the meaning of Scripture is clear to those who are enlightened by the Holy Spirit through faith. But this definition provides no way to know whether one has true faith or has been so enlightened by the Holy Spirit, a problem accentuated by persistent disagreement among persons who claim to be Christians of good will. This is a specific instance of a more general problem afflicting “closed” theological epistemologies. This essay provides an exposition of Kevin Diller’s synthesis of the “closed” theological epistemologies of Karl Barth and Alvin Plantinga and critiques it on phenomenological grounds. It then concludes with a phenomenologically redefined description of Christian faith which entails rejecting the doctrine of the claritas scripturae and motivates an “open” theological epistemology.
13
Igbo, Philip. "The Scriptures as God-breathed: Implication for the Authority of the Scriptures." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 43–63. http://dx.doi.org/10.4314/ujah.v21i2.3.
Full textAbstract:
The doctrine of biblical inspiration is the view that the Holy Spirit inspired the writing of the sacred texts so that the resultant Scripture is the word of God. To say that Scripture is “God-breathed” does not mean that the scrolls fell down from the sky. Inspiration, in this sense, is the supernatural force that moved the sacred writers to transmit what God has revealed using, human language. How does one understand the Bible as the inspired word of God despite the apparent and sometimes manifest inconsistencies that one finds in the Scriptures? Does inspiration imply divine dictation, as taught by the Augustinian school of thought? Is the Bible purely a product of human ingenuity as held by some humanists? Or are we dealing with a confluence of divine will and human ability? This is the problem that this article intends to address. This will be done by applying an exegetical study of the relevant Scriptural passages dealing on this subject.
14
Sawyer, John F. A. "Book Reviews : The Doctrine of Scripture." Expository Times 107, no. 6 (March 1996): 179–80. http://dx.doi.org/10.1177/001452469610700609.
Full text
15
Issa, Rana. "Scripture as Literature: The Bible, the Qurʾān, and Aḥmad Fāris al-Shidyāq." Journal of Arabic Literature 50, no. 1 (March 20, 2019): 29–55. http://dx.doi.org/10.1163/1570064x-12341379.
Full textAbstract:
AbstractThis article explores Aḥmad Fāris al-Shidyāq’s treatment of Christian and Islamic dogma in his linguistic and literary works, al-Sāq ʿalā al-sāq fī mā huwa al-Fāryāq and Mumāḥakāt al-taʾwīl fī munāqaḍāt al-injīl, among others. A convert to Islam, al-Shidyāq is a notorious critic of Christian doctrine and scripture. I draw parallels with his Bible critique to show how he thwarts the Qurʾān’s stronghold on the Arabic language. Borrowing from Muʿtazilah doctrines, al-Shidyāq proposes that language is a human creation—and meaning a human relation—and blames Arabic philologists for conflating language with submission to the divine. Through the technique of iqtibās, al-Shidyāq perforates the scriptural authority of the Bible and the Qurʾān by treating them as literary texts. Al-Shidyāq underscores the scriptures as products of the human, and not the divine, mind. His parodic play with iqtibās underscores literary rigor against authoritative discourse. Al-Shidyāq provides us with exquisite examples of how radicalness may be diffused, asserted, curtailed and covered up through word choice as well as conditions of book production, to affect a critique of authority that would long outlast his time.
16
LeTourneau, Mark. "Richard Hooker and the Sufficiency of Scripture." Journal of Anglican Studies 14, no. 2 (March 4, 2016): 134–55. http://dx.doi.org/10.1017/s174035531500025x.
Full textAbstract:
AbstractThis article compares the doctrine of scripture in Richard Hooker’s Lawes of Ecclesiasticall Politie with that of John Calvin’s Christianae religionis institutio (Institutes of the Christian Religion) to assess Hooker’s Reformed credentials in this domain. Hooker departs from Reformed orthodoxy in two ways: first, as is generally recognized, in denying the autopisticity of Scripture; second, though less widely recognized, in decoupling autopistis from the internal testimony of the Holy Spirit. These departures must be weighed against countervailing considerations: the unanimity between Hooker and Calvin on the substance of autopistis and the need for Church testimony in attesting to Scripture; their disparate audiences and exigencies, including, in Hooker’s case, possible Puritan association of autopistis with scriptural omnicompetence; Hooker’s reliance on Article 6 of the Articles of Religion in its entirety in defending scriptural sufficiency; and the silence of Hooker’s contemporary critics regarding his denial of autopistis.
17
Rempel, Brent A. "‘A field of divine activity’: Divine aseity and holy scripture in dialogue with John Webster and Karl Barth." Scottish Journal of Theology 73, no. 3 (August 2020): 203–15. http://dx.doi.org/10.1017/s0036930620000320.
Full textAbstract:
AbstractIn dialogue with John Webster and Karl Barth, this essay considers the intersection of divine aseity and holy scripture. I argue that the doctrine of holy scripture is constituted by a backward reference, namely, the plentiful life of the triune God. The doctrine of divine aseity denotes God's self-existent triune life, which anchors God's bestowal of life. Construed negatively, aseity establishes the incommensurability of God and creatures by distinguishing, without sundering, scripture and God's self-communicative presence. Construed positively, aseity constitutes scripture as ‘a field of divine activity’, the sphere of the life-giving missions of the Word and Spirit. The triune God who lives a se, elects the texts of scripture to serve as intermediaries of God's vivifying address.
18
Paddison, Angus. "Book Review: An Evangelical Doctrine of Scripture." Expository Times 120, no. 4 (January 2009): 201. http://dx.doi.org/10.1177/00145246091200041109.
Full text
19
Porter, Jean. "Natural Law as a Scriptural Concept." Theology Today 59, no. 2 (July 2002): 226–43. http://dx.doi.org/10.1177/004057360205900205.
Full textAbstract:
We typically regard biblical and natural-law ethics as two distinct approaches to Christian moral reflection. Yet, for the scholastic theologians of the high Middle Ages, the natural law was a scriptural doctrine, in the sense that the existence of a natural law is attested in Scripture. Furthermore, these scholastics took some of their starting points and substantive content, as well as justification for their systematic reflections on the natural law, from these scriptural attestations. I have argued for this point in more detail elsewhere, and I summarize these arguments in the first section of this essay. The main aims of this article are to draw out some of the theological implications of the scholastics' approach to the natural law and more particularly to explore its implications for the interpretation of Scripture itself.
20
Rockett, William. "Words Written and Words Inspired: More andSola Scriptura." Moreana 36 (Number 137), no. 1 (March 1999): 5–34. http://dx.doi.org/10.3366/more.1999.36.1.3.
Full textAbstract:
The main features of More’s position on Luther’s doctrine of evident scripture and Tyndale’s deployment of it are familiar to students of More’s controversial works: adherence to scripture alone defies the gospel promise of Christ’s perpetual presence in the Church; it defies the Church’s authority, and it renounces the prophecy in Jeremiah 31:33 of a new covenant to be written not in books but in men’s hearts. These assertions appear repeatedly in the Responsio ad Lutherum, A Dialogue concerning Heresies, and The Apology. However, in The Confutation of Tyndale’s Answer More appealed to one further dimension of orthodoxy’s position with regard to scriptural authority: asserting the authority of the specfically unwritten character of the new covenant, he argued that it displaced the written character of the law. Tyndale, in his adherence to sola scripture, More found, could thus be represented as defying the gospel covenant.
21
Hathaway, William L. "An Examination of Two Biblical Cases for One Approach to the Sufficiency of Scripture." Journal of Psychology and Theology 49, no. 3 (February 15, 2021): 209–17. http://dx.doi.org/10.1177/0091647121992417.
Full textAbstract:
This article explores the twofold key claim often made within the Biblical Counseling Movement: (1) that doctrine of the sufficiency of Scripture necessitates a Biblical counseling approach that is predominantly or exclusively derived from Scripture and (2) that the counseling approaches derived from the secular mental health professions are either unnecessary or so inherently defective as to be improper resources for counseling by Christians. Particular focus is given to two key passages used to support this perspective: 2 Peter 1:1–11 and 2 Timothy 3:1–17. It is argued that neither of these passages provide Biblical warrant for the sufficiency of Scripture doctrine as sometimes advanced by the Biblical counseling movement.
22
Ramelli, Ilaria. "Christian Soteriology and Christian Platonism: Origen, Gregory of Nyssa, and the Biblical and Philosophical Basis of the Doctrine of Apokatastasis." Vigiliae Christianae 61, no. 3 (2007): 313–56. http://dx.doi.org/10.1163/157007207x186051.
Full textAbstract:
AbstractPaul's statement that God will be all in all and other NT and OT passages are taken by Origen and by Gregory of Nyssa as the scriptural basis of their eschatological doctrine of apokatastasis and eventual universal salvation. At the same time, their doctrine rests (1) on philosophical arguments mainly deriving from Platonism (Gregory's De anima et resurrectione is deeply influenced by Platonism both in form and in content, and so is Origen, although both are Christians first and Platonists second), and (2) on the allegorical exegesis of Scripture, another heritage of Hellenistic culture: Origen was very well acquainted with the Stoic and Platonic allegorical interpretations of Greek myths.
23
Studebaker, Steven M. "Scripture Alone: the Evangelical Doctrine – R. C. Sproul." Religious Studies Review 32, no. 2 (April 2006): 111. http://dx.doi.org/10.1111/j.1748-0922.2006.00060_24.x.
Full text
24
Budiselić, Ervin. "Lessons from the Early Church for Today’s Evangelical Christianity." Kairos 11, no. 1 (July 9, 2017): 67–90. http://dx.doi.org/10.32862/k.11.1.3.
Full textAbstract:
Presuming that within Evangelical Christianity there is a crisis of biblical interpretation, this article seeks to address the issue, especially since Evangelicals view the existence of the church as closely connected to the proclamation of the Truth. Starting with a position that Evangelical hermeneutics is not born in a vacuum, but is the result of a historical process, the first part of the article introduces the problem of sola and solo scriptura, pointing out some problematic issues that need to be addressed. In the second part, the article discusses patristic hermeneutics, especially: a) the relationship between Scripture and tradition embodied in regula fidei and; b) theological presuppositions which gave birth to allegorical and literal interpretations of Scripture in Alexandria and Antioch. In the last part of the article, based on lessons from the patristic era, certain revisions of the Evangelical practice of the interpretation of Scripture are suggested. Particularly, Evangelicals may continue to hold the Bible as the single infallible source for Christian doctrine, continue to develop the historical-grammatical method particularly in respect to the issue of the analogy of faith in exegetical process, but also must recognize that the Bible cannot in toto play the role of the rule of faith or the analogy of faith. Something else must also come into play, and that “something” would definitely be the recovery of the patristic period “as a kind of doctrinal canon.”
25
DeCook, Travis. "Temporality and the Text of Scripture in Thomas More’s Religious Polemics." Moreana 43 & 44 (Number, no. 4 & 1-2 (March 2007): 226–48. http://dx.doi.org/10.3366/more.2007.43-44.4_1-2.13.
Full textAbstract:
This paper considers how More’s attacks on the *sola scriptura* doctrine depend on his conviction that the composition, collection, and reception of the biblical books are eminently time-bound processes. In order to foreground basic problems with the reformers’ claims about the nature of Scripture, More exploits the historical approach to texts characteristic of humanist philology and textual criticism. He also draws on an awareness of the varying manifestations of the Bible in history and the vulnerability of the written word to corruption. These insights dovetail with More’s understanding of divine revelation: rather than being fully contained in Holy Writ, revelation is an unfolding within history, working through the mediation of the Church.
26
Gunter, Nathan H., and Jeffrey M. Horner. "Clarity, Covenants, and Calvin’s Divine Accommodation." Christian Education Journal: Research on Educational Ministry 15, no. 1 (April 2018): 74–89. http://dx.doi.org/10.1177/0739891318758407.
Full textAbstract:
This article argues that the doctrine of the clarity of Scripture strengthens the pedagogical example provided by progressive covenantalism, as articulated by Stephen Wellum, and the concept of divine accommodation, as articulated by John Calvin. The intersection of these theological concepts provides a mutually reinforcing vision for the pattern and practice of pedagogy as revealed through the clear teaching of Scripture.
27
Boutin, Maurice. "See Through the Chatter." Journal of the Council for Research on Religion 1, no. 2 (August 28, 2020): 67–78. http://dx.doi.org/10.26443/jcreor.v1i2.30.
Full textAbstract:
Peter Martyr Vermigli’s Oxford Treatise and Disputation on the Eucharist, a formal explication of the sacrament of the Eucharist (by Martyr) and a debate on the Eucharist that took place between Martyr and three Catholic theologians in 1549, are fraught by rhetoric concerning the doctrine of transubstantiation as “entirely alien to the phraseology of holy Scriptures.” One finds a great deal of chatter in the Oxford Treatise and the Disputation about “holding to the scriptures and deferring to all who speak and will speak to them.” And yet it can be shown that Vermigli is quite selective about what it means to proceed from the Scriptures. He relies, for instance, on Chalcedonian Christology to dismiss what he considers to be the condemnatory innovation of transubstantiation. He also relies on categorizations pertaining to anthropology that contradict his hermeneutical principle. Moreover, these categorizations reflect views as St. Thomas Aquinas’s to curtail a common enemy: Docetism (with respect to the Eucharist). Incidentally, and ironically, Aquinas relies on biblical passages Vermigli himself does not consider, which indicate that a new concept of the Messiah was then emerging. Scriptura sola solum Scriptura numquam est. In sum, Vermigli authorizes his own system of words, extraneous to holy Scripture, unnecessarily at cross-purposes with some of his disputants. As an editor of The Peter Martyr Library, Joseph C. McLelland, advises, to see what we are truly looking at, we need to see through to that which is deeper still. This paper is offered with that aim in view: to see through Vermigli’s chatter.
28
CROMARTIE, ALAN. "The Testimony of the Spirit, the Decline of Calvinism, and the Origins of Restoration Rational Religion." Journal of Ecclesiastical History 72, no. 1 (August 26, 2020): 71–94. http://dx.doi.org/10.1017/s0022046920000068.
Full textAbstract:
The mid-seventeenth century turn to moralism in English Protestant theology – exemplified here by ‘Ignorance’ in Bunyan's Pilgrim's progress – involved a clear rejection of the Calvinistic doctrine of the ‘internal testimony’ of Scripture. The upshot was the emergence of a religious impulse that emphasised the salience of a ‘rational account’ of Scripture's credibility. The shift is conventionally traced through Richard Hooker, William Chillingworth and the Cambridge Platonists. Hooker was, however, more Calvinist and Chillingworth more Laudian than has been recognised. The Cambridge Platonists and their ‘latitudinarian’ successors emerged from and were shaped by puritan culture.
29
Beker, J. Christiaan. "The Authority of Scripture: Normative or Incidental?" Theology Today 49, no. 3 (October 1992): 376–82. http://dx.doi.org/10.1177/004057369204900309.
Full textAbstract:
“When we reflect on the road we have traveled since the Reformation, it becomes abundantly evident how unclear, uncertain, and ambiguous we have become about the authority of Scripture, the written Word of God, which we confess to be the normative source of Christian life and doctrine. … Can we in our time simply regress to the tradition of the sixteenth century in our view of Scripture?”
30
Otten, Willemien. "Nature and Scripture: Demise of a Medieval Analogy." Harvard Theological Review 88, no. 2 (April 1995): 257–84. http://dx.doi.org/10.1017/s0017816000030339.
Full textAbstract:
Throughout the history of Christian thought the theological role of scripture as source of transcendent meaning has exercised considerable influence on the art and manner of biblical interpretation. In the early church the problems revolved mostly around the canon, specifically although not exclusively the New Testament, as defining the confines of scripture. The question arose, therefore, which biblical writings were divinely inspired and which were of doubtful origin. The latter were unacceptable for the Christian communities that had broken away from their ancestral Judaic religion. Even before the canon was fixed, however, the problems shifted from the divinely inspired composition of the Bible to its intrinsic signification; interpreters saw scriptural language itself as infused with theological content. As exegetical positions led to the development of credal statements that solidified into theological dogma, the early church established a link between biblical interpretation and sound doctrine. By enforcing sanctioned interpretations through effective excommunication, an ever more powerful church sealed the dominance of orthodoxy over heresy with the nearly divine force of ecclesiastical authority. In the church-dominated culture of the Middle Ages, the adequacy of scriptural interpretation—its method, its content, the credentials of its practitioners—often depended on its conformity with an expanding theological tradition.
31
Johnson, Nathan C. "Living, Active, Elusive." Journal of Reformed Theology 12, no. 2 (August 8, 2018): 83–102. http://dx.doi.org/10.1163/15697312-01202008.
Full textAbstract:
AbstractAlthough the doctrine of scripture is central to systematic theology, one aspect of Christian scripture is rarely engaged, namely, the ongoing presence of textual variants. And although the reconstruction of the earliest form of Christian scripture is the primary object of textual criticism, text critics have rarely given a theological rationale for their discipline. Across the disciplinary divide, this essay attempts a rapprochement. For systematic theology, the essay underscores the challenges of the variable, fluid text that is Christian scripture. For textual criticism, it calls attention to two useful theological concepts and retrieves the bivalent reading strategies of two premodern scholars, Origen and Augustine, who artfully blended theology and nascent textual criticism.
32
Butler, Geoffrey. "“This Mystical Blessing”: The Patristic Roots of John Calvin’s Eucharistic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 11, 2021): 322–44. http://dx.doi.org/10.1177/10638512211003862.
Full textAbstract:
Though committed to the final authority of Scripture in all matters, John Calvin’s Institutes and biblical commentaries show him to be a remarkable student of patristics. His doctrine of the Lord’s Supper was no exception, as Calvin calls upon the likes of Augustine, Chrysostom, Tertullian and others to support his position. This article, therefore, contends that Calvin’s engagement with the Fathers – though imperfect – demonstrates that his view, in essence, may be clearly traced to the patristic period. It also suggests that his reverence for tradition, which he considered consistent with his commitment to sola scriptura, makes Calvin a prime example for contemporary evangelicals as they reflect on their own doctrine of the Supper. Not only would paying close attention to the Fathers enrich their own understanding, but given that such figures are esteemed by the wider church, it may well contribute to a more robust ecumenical conversation around the sacraments.
33
Ottesen, Simeon. "Bibelens absolutte ufeilbarlighet – et enhetlig dogme?" Theofilos 12, no. 2-3 (February 26, 2021): 265–75. http://dx.doi.org/10.48032/theo/12/2/6.
Full textAbstract:
The inerrancy of Scripture is often seen as a uniform doctrine. In this article, I argue that one must distinguish between different formulations of this belief. By comparing Carl Fredrik Wisløff’s teachings on biblical inerrancy with the doctrine expressed in the Chicago Statement on Biblical Inerrancy, I show that there are some key differences between them which makes a distinction necessary.
34
Sanders, Fred. "Holy Scripture under the Auspices of the Holy Trinity: On John Webster’s Trinitarian Doctrine of Scripture." International Journal of Systematic Theology 21, no. 1 (January 2019): 4–23. http://dx.doi.org/10.1111/ijst.12358.
Full text
35
Green, Chris E. W. "The Ignatian Mystic and the Isaiah Scholar: A Response to John Goldingay’s The Theology of the Book of Isaiah." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 21–29. http://dx.doi.org/10.1163/17455251-02501006.
Full textAbstract:
In and with the many rich gifts it affords, John Goldingay’s theology of Isaiah forces a series of pressing questions about the nature of Scripture as witness to Christ and the Christian gospel as well as about the character and purpose of Christian readings of the Hebrew Scriptures and the place of Christian doctrine in the practice of faithful interpretation. This paper attempts not only to draw attention to these questions but also to show why they matter and to provide at least the beginnings of an alternative approach to reading Isaiah and other ot texts, largely through appeal to other of Goldingay’s works.
36
Jackson, Pamela. "Cyril of Jerusalem's Treatment of Scriptural Texts Concerning the Holy Spirit." Traditio 46 (1991): 1–31. http://dx.doi.org/10.1017/s0362152900004189.
Full textAbstract:
Scholars tracing the development of the doctrine of the Holy Spirit in the fourth century tend to pass over the Catechetical Homilies of Cyril of Jerusalem (c. 350) rather quickly, with the observation that, from the perspective of systematic theology, Cyril made no new contributions to the doctrine, and even warned against going beyond the texts of Scripture when speaking of the Spirit. But such lack of attention to Cyril as a theologian leaves several questions unexplored. Cyril's homilies were a central part of the preparation of adult converts for baptism, a task crucial for the Church's survival; in the baptismal rite the converts would receive the Holy Spirit. Given the foundational nature of Cyril's homilies in forming the members of the Jerusalem church, might it not be useful, when tracing how the understanding of the Holy Spirit developed in the fourth century, to consider how Cyril uses Scriptural material concerning the Spirit? Which Scriptural texts on the Spirit does he employ? Are there any texts later considered significant which he omits? What is Cyril's purpose in citing these texts on the Spirit and how does he present them to his hearers? Even though he confines himself to presenting Scriptural material, what understanding of the Spirit is communicated by his shaping of that material? Is there any sense in which the understanding of the Spirit inculcated by Cyril's preaching prepares the way for the conceptual doctrinal distinctions concerning the Spirit's nature and divinity made in the next generation?
37
Klauber, Martin I., and Richard A. Muller. "Post-Reformation Reformed Dogmatics Volume 2: The Doctrine of Scripture." Sixteenth Century Journal 25, no. 3 (1994): 677. http://dx.doi.org/10.2307/2542644.
Full text
38
Pidluzhna, Olha. "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith." Ukrainian Religious Studies, no. 83 (September 1, 2017): 109–16. http://dx.doi.org/10.32420/2017.83.775.
Full textAbstract:
In the article by О.Pidluzhna "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith" it is pointed out that Pentecostals do not have the doctrinal corpus of documents of their faith unified for all communities. This gives rise to certain difficulties in their own self-presentation and agreement with each other, as well as in scientific attempts to interpret Pentecostal practices. The author proves that the doctrine of saving man in Pentecostal is the most multifaceted and perfect, it is almost impossible to find differences for the existence of other interpretations, otherwise it will contradict the Holy Scripture. An attempt has been made to emphasize the study of the main components of the biblical doctrine of human salvation within the theology of the Assemblies of the Churches of God, in contrast to the scientific generalized joint experience of the classical Pentecostals and charismatics.
39
te Velde, Dolf. "The Relevance of Reformed Scholasticism for Contemporary Systematic Theology." Perichoresis 14, no. 3 (December 1, 2016): 97–115. http://dx.doi.org/10.1515/perc-2016-0018.
Full textAbstract:
Abstract This article examines how Reformed scholasticism can be relevant for systematic theology today. ‘Reformed Scholasticism’ denotes the academic practice in which the doctrines of the Reformation are expounded, explained, and defended. It is primarily a method and attitude in search of the truth, based on a careful reading of Scripture, drawing on patristic and medieval traditions, and interacting with philosophy and other academic disciplines. In addition to these methodological features, important contributions on various doctrinal topics can be discovered. The doctrine of God has a foundational role in the sense that God is the primary subject of the other topics (creation, salvation, etc.). Reformed scholastic theology not only examines God’s inner essence, but also the concrete relation and operation of God toward his world. In a Trinitarian understanding of God’s essence, a distinction is maintained between God’s immanent relatedness as three divine Persons, and his outward relation to created reality. The doctrines of creation and providence gave occasion for Reformed scholastics to engage in debates with the emerging natural sciences, and also articulated important theological insights concerning the involvement of God in creaturely affairs. In Christology, the Reformed orthodox maintained the classic doctrine of the two natures of Jesus Christ, against Socinians and other opponents. These ontological statements are the necessary conditions for a proper understanding of the salvation by Christ. While the doctrinal positions of Reformed scholastic theology cannot be automatically transmitted to contemporary discussions, we can profit from this tradition on several levels of method and content.
40
Hartenburg, Gary. "Eastern Orthodox Agreement and Disagreement with Kenneth Collins and Jerry Walls." Perichoresis 18, no. 5 (December 1, 2020): 39–54. http://dx.doi.org/10.2478/perc-2020-0027.
Full textAbstract:
AbstractIn their book, Roman but Not Catholic, Kenneth Collins and Jerry Walls make the case that certain beliefs central to the Roman Catholic faith are unreasonable. This article evaluates, from the point of view of Eastern Orthodoxy, some of the arguments Collins and Walls make. In particular, it argues first that Collins and Walls are correct to criticize John Henry Newman’s theory of the development of doctrine as a reason to accept otherwise insufficiently supported Catholic doctrines. Secondly, it offers some points of clarification concerning the matter of sacred tradition and attempts to show the areas of agreement and disagreement between Eastern Orthodoxy and the position that Collins and Walls articulate. Thirdly, it argues that Collins and Walls rely on what is, from an Eastern Orthodox point of view, a questionable view about the interpretation of scripture by assuming without good reason that the clear meaning of scripture is equivalent to the literal interpretation.
41
Brown, Robert G. "The Bible after Evangelicalism: Ideas for a Liberal Doctrine of Scripture." Modern Believing 61, no. 4 (October 1, 2020): 335–43. http://dx.doi.org/10.3828/mb.2020.21.
Full textAbstract:
The aim of this essay is to present several ideas for a liberal doctrine of scripture, i.e. a written statement which specifies the nature, authority, and function of the Christian Bible that is not grounded upon the belief that it was given by God through divine inspiration. These ideas are categorised into three areas which I think any doctrine of scripture should address: the nature of the Bible, the authority of the Bible, and the functions of the Bible in the Church. I argue i) that the Bible is a collection of humanly authored books, ii) that these books are authoritative in Christianity primarily in the sense that they are the principal historical witnesses to Jesus Christ, and iii) that the Bible can function in the Church as a classic, as historical evidence and as a theological prompt.
42
Work, Telford. "Annunciation As Election." Scottish Journal of Theology 54, no. 3 (August 2001): 285–307. http://dx.doi.org/10.1017/s0036930600051619.
Full textAbstract:
In his review of the historical tradition, James McClendon concludes that ‘the doctrine of election or predestination in Scripture viewed as a whole seems fully to warrant none of the paths ecclesiastical doctrine has so far taken’. He finds some hopeful signs, particularly in his own Radical Reformation tradition. Yet his redrawn contours of the doctrine rarely appeal to the tradition so far. ‘The old associations of the doctrine die so hard that (in my judgment) this part of Christian teaching is of litde present service. We do well to emphasize the rule of God in every effective way, while exercising great reserve with regard to this Augustinian deposit’.
43
Ayres, Lewis. "The soul and the reading of scripture: a note on Henri De Lubac." Scottish Journal of Theology 61, no. 2 (May 2008): 173–90. http://dx.doi.org/10.1017/s0036930608003943.
Full textAbstract:
AbstractHenri DeLubac's work on multi-sense scriptural reading has become a major resource for Catholic and Protestant theologians seeking a new integration of biblical studies and theology. Rarely, however, is it noticed that De Lubac's account of scriptural interpretation involves a robust notion of the soul and its transformation in the Christian life – and that in linking these themes De Lubac accurately reflects a central theme of pre-modern exegesis. This article thus suggests, first, that defending a notion of soul is important for those seeking to appropriate pre-modern exegesis. The article then argues that such a project is only possible if we move beyond Harnackian notions of early Christianity's ‘hellenisation’ and see the soul as a theological doctrine. The soul is the fundamental locus of a transformation in which Christians act in and through the Spirit as members of the body of Christ. Once the status of the soul is acknowledged, we are then best able to follow De Lubac's call for the reintegration of moral-practical aspects of Christianity and the discipline of theology. The article finally argues that Christian accounts of scriptural interpretation should find their core in an understanding of scripture as a graced resource for the formation of Christians, and that these accounts should be ever attentive to the place of scripture within the drama of salvation.
44
Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament." Numen 53, no. 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.
Full textAbstract:
AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.
45
Fiddes, Paul S. "God and Story in the Church and in Doctrine." Ecclesial Practices 2, no. 1 (May 8, 2015): 5–22. http://dx.doi.org/10.1163/22144471-00201001.
Full textAbstract:
The paper aligns theological discussion about narrative theology with an empirical study of story-telling in a congregational setting, drawing conclusions about the ecclesial basis of method in doctrinal theology. It proposes to develop a narrative theology in a form that is inclusive of non-biblical narratives, drawing deductively upon story in Scripture and the past tradition of the church in constructing regulative doctrinal concepts for the community, while insisting that these must always be shaped inductively by the stories which people inhabit inside the church today, and outside the church in cultures which interpenetrate it. The paper offers a particular case-study of reflecting on stories from the Bible, church tradition and modern life among a group of young people of mainly West African heritage in the uk. From a ‘thick’ account of ‘everyday theology’ in the church, it offers suggestions for a reciprocal relation between deductive and inductive movements in making doctrine, taking as an example the doctrinal issue of ‘naming’.
46
Prothro, James B. "Inspiration and Textual Preservation: A Catholic Essay on the Bible." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 2 (February 18, 2021): 141–62. http://dx.doi.org/10.1177/1063851221993913.
Full textAbstract:
The doctrine of inspiration grounds Christian use and interpretation of Scripture, making this doctrine at once theoretical and practical. Many theoretical accounts, however, restrict the “inspired” status of biblical texts to a single text-form, which introduces problems for the practical use of Scripture in view of the texts’ historical multiformity. This article argues that such restrictions of inspiration are theologically problematic and unnecessary. Contextualizing inspiration within the divine revelatory economy, this article argues that the Spirit’s same goals and varied activities in the texts’ composition obtain also in their preservation, so that we can consider multiple forms of a text to be inspired while acknowledging that not all forms are inspired to equal ends in the history and life of the church. The article concludes with hermeneutical reflections affirming that we, today, can read the “word of the Lord” while also affirming the place of textual criticism in theological interpretation.
47
WATSON, FRANCIS. "Hermeneutics and the Doctrine of Scripture: Why They Need Each Other." International Journal of Systematic Theology 12, no. 2 (April 2010): 118–43. http://dx.doi.org/10.1111/j.1468-2400.2010.00505.x.
Full text
48
Moser, J. David. "Totus Christus: A Proposal for Protestant Christology and Ecclesiology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 1 (December 5, 2019): 3–30. http://dx.doi.org/10.1177/1063851219891630.
Full textAbstract:
This article argues that ‘Reformed catholics’ should accept Augustine’s totus Christus Christological-ecclesiology. It states what Augustine said about the doctrine. Then it responds to five Protestant objections to Augustine’s doctrine, examining similar iterations in the theology of Hans Urs von Balthasar and Karl Barth. Finally, it describes what totus Christus entails and does not entail, and concludes that Protestants should accept it because it is based in Scripture and does not entail all the deleterious things the objections claim it does.
49
White, C. Jason. "Is it possible to discover ‘the one’ intended meaning of the biblical authors?" Scottish Journal of Theology 67, no. 2 (April 3, 2014): 178–94. http://dx.doi.org/10.1017/s0036930614000052.
Full textAbstract:
AbstractA major pursuit of biblical studies, especially since the dawn of the Enlightenment, has been to discover the one, intended, objective meaning of the various biblical texts. Over the last several hundred years, a plethora of methodological paradigms, biblical language and reference tools, historical studies, sociological analyses, comparative linguistic investigations, and anthropological and cultural examinations have all been published through many outlets by a host of people for the purpose of finding THE meaning the biblical authors wished to convey to their respective audiences. Although the results of all these works have positively contributed to our knowledge of scripture in profound ways, the problem is this: none can claim that they have actually discovered this one objective meaning. This is not to say, however, that there are not better understandings of scripture which point more adequately to the originally intended meaning, but simply that the best anyone can do is interpret scripture. The consequence of interpretation, though, is the relativity of meaning. In other words, there are several interpretations of scripture which can validly point to the intended meaning of the biblical authors and texts. One purpose of this article, then, will be to explore why it is not possible to find the one intended meaning of scripture, by defining some key concepts (e.g. tradition and presupposition) in the work of Hans-Georg Gadamer, who is one of the most influential names in the history of philosophical hermeneutics of the twentieth century, as interpreted by Merold Westphal.Some scriptural interpreters, especially evangelicals, are frightened by the idea that biblical meaning is relative because such a pluralistic approach can lead quickly to the demise of biblical infallibility and authority. A second major purpose of this article will be to help ease such fear by offering a biblically grounded theological justification for the interpretative plurality of scripture by looking at the relativity of meaning through the lens of the doctrine of the Trinity. This justification will suggest that the more we rely upon the Holy Spirit and act out our faith in God through Jesus Christ in and outside of the church, the better our interpretation of scripture will become.
50
Loke, Andrew. "Reply to Panelists." Philosophia Christi 21, no. 1 (2019): 49–56. http://dx.doi.org/10.5840/pc20192119.
Full textAbstract:
I explain why my model of the Incarnation avoids the problems with alternative models and reply to objections concerning my model’s coherence with scripture (for example, Heb. 4:15), the understanding of personhood and natures (using resources from Islamic tradition concerning Jesus’s human nature), the concrete–abstract distinction, the human soul of Christ, the lack of the unconscious in Christ, and the incompatibility with a strong sense of immutability and simplicity. I conclude that my model stays faithful to scripture and can help to secure unity in the body of Christ concerning the doctrine of the Incarnation.