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Journal articles on the topic 'Schlatter, Adolf'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

McNutt, James E. "Adolf Schlatter and the Jews." German Studies Review 26, no. 2 (2003): 353. http://dx.doi.org/10.2307/1433330.

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2

Bräutigam, Michael. "Adolf Schlatter on scripture as Gnadenmittel: remedy for a hypertensive debate?" Scottish Journal of Theology 69, no. 1 (2016): 81–94. http://dx.doi.org/10.1017/s0036930615000794.

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AbstractAdolf Schlatter (1852–1938) found himself time and again caught in the crossfire between the opposing camps of fundamentalist Pietism and liberal historical-criticism. This article suggests that Schlatter, by avoiding the pitfalls of both extremes, provides a unique way of uniting faith and scientific criticism through his creative reinterpretation of classic attributes of scripture, namely, (1) inspiration as organic and historic-pneumatic, (2) unity as Christocentric, (3) scriptural authority as evoking discipleship, (4) infallibility as relational-volitional, and finally, (5) perspicuity as catholic. In times where there still seems to exist a big gap between ‘evangelical’ and ‘scientific’ approaches to scripture, Schlatter's focus on scripture not only as a means to know God (Erkenntnismittel), but primarily as a means to receive God's grace (Gnadenmittel), remains valuable, helping us to do away with possible misunderstandings and stereotypes and enabling us to recalibrate our perspective on scripture.

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3

Kirk, Alexander N. "Building with the Corinthians: Human Persons as the Building Materials of 1 Corinthians 3.12 and the ‘Work’ of 3.13-15." New Testament Studies 58, no. 4 (2012): 549–70. http://dx.doi.org/10.1017/s0028688512000070.

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The consensus interpretation of 1 Corinthians 3.12–15 assumes that the building materials of 3.12 and the ‘work’ of 3.13–15 refer to the activity of the builders, usually understood as their preaching, teaching, or evangelism. This interpretation, however, leads to severe theological problems in 3.15. An alternative reading, suggested by Adolf Schlatter but largely ignored since, views the building materials and ‘work’ as human persons. This article bolsters Schlatter's reading with contextual, linguistic, theological, and patristic support. Four potential objections to this reading are then met.

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4

Eglinton, James, and Michael Bräutigam. "Scientific Theology? Herman Bavinck and Adolf Schlatter on the Place of Theology in the University." Journal of Reformed Theology 7, no. 1 (2013): 27–50. http://dx.doi.org/10.1163/15697312-12341275.

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Abstract This article, primarily historical in focus, explores the contributions of Herman Bavinck (1854-1921) and Adolf Schlatter (1852-1938) to discussion on the place of theology within the university. Schlatter’s belief that theology is a science belonging within the academy is explored via his debate with Paul Jäger on the possibility of ‘atheistic theology’. Bavinck’s similar convictions, it is seen, were formed in response to the Higher Education Act (1876), a piece of legislation which sought to marginalise theology in a Dutch academic context. The article concludes by tentatively encouraging twenty-first century theology to see itself as a necessary subject (on the grounds of its divine object and power to bring coherence among the sciences) within the contemporary university.

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5

Crump, David. "Jesus, the Victorious Scribal-Intercessor in Luke's Gospel." New Testament Studies 38, no. 1 (1992): 51–65. http://dx.doi.org/10.1017/s0028688500023079.

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Few investigations in biblical studies begin with utterly unique ideas. We all stand upon the shoulders of our predecessors. This study is no exception. There is nothing new about this paper's claim that Jesus' prayer for Peter, referred to in Luke 22.31–32, is thematically related to Satan's fall from heaven, narrated in Luke 10. 18. Adolf Schlatter articulated the similarities between these two texts, which have given rise to similar interpretative suggestions made more briefly by others. Schlatter made three basic observations. Firstly, in both scenes Satan's power stands in opposition to the disciples: directly in 22.31–32; indirectly through the demons in 10.17–19. Secondly, Satan has been in heaven before God: implied in 22.31–32; the point of origin for his fall in 10.18. Thirdly, Jesus is not a mere spectator, but in some way has a hand in resolving the situation in each case. While Schlatter did not elaborate on the final point, any more than he did the others, the remainder of this study will try to demonstrate more clearly what Schlatter seems to have sensed. Just as Luke 22.31–32 portrays Jesus-the-Advocate standing against Satan-the-Accuser in heaven, so 10.18 offers a picture of the decisive overthrow of this accuser from heaven. Furthermore, the implication is that this heavenly overthrow has been accomplished through the prayers of the scribal-intercessor, Jesus.

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6

McNutt, James E. "A Very Damning Truth: Walter Grundmann, Adolf Schlatter, and Susannah Heschel’sThe Aryan Jesus." Harvard Theological Review 105, no. 3 (2012): 280–301. http://dx.doi.org/10.1017/s0017816012000119.

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Over the past several decades historians have turned a critical eye to the complicity of the German churches in fostering poisonous societal attitudes towards Jews on the eve of the Holocaust.1Emerging from this research has been the disputed relationship between Christian anti-Judaism and the intense race-based anti-Semitism of the Nazi era. Separating the content and motivation of these two forms of disparagement has allowed Christians to remove themselves from the genocidal equation linked to radical, racist attacks on Jews.2Susannah Heschel’sThe Aryan Jesustackles this issue by examining the historical backdrop and explicit content of racially motivated attacks on Jews by German Protestants in the years preceding and during the Holocaust. Targeting the Eisenach Institute for the Study and Eradication of Jewish Influence on German Church Life together with the Institute’s leader, Walter Grundmann, her findings may well render obsolete any theoretical dichotomy between religious anti-Judaism and racial anti-Semitism.3

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7

Mcnutt, James E. "Vessels of Wrath, Prepared to Perish: Adolf Schlatter and the Spiritual Extermination of the Jews." Theology Today 63, no. 2 (2006): 176–90. http://dx.doi.org/10.1177/004057360606300204.

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8

Matthews, D. Hugh. "Book Review: Adolf Schlatter: The Theology of the Apostles: The Development of New Testament Theology." Expository Times 111, no. 5 (2000): 170–71. http://dx.doi.org/10.1177/001452460011100516.

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9

Roloff, Jürgen. "Das Kirchenverständnis des Matthäus im Spiegel seiner Gleichnisse." New Testament Studies 38, no. 3 (1992): 337–56. http://dx.doi.org/10.1017/s0028688500021792.

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Dieses Thema bietet Anlaß zum dankbaren Gedenken an Günther Bornkamm. Er war es, der als erster den Nachweis dafür führte, daβ die Ekklesiologie im Matthäusevangelium eine zentrale Stellung einnimmt, ja vielleicht sogar dessen Hauptthema ist. ‘Kein anderes Evangelium ist so wie Matth. vom Kirchengedanken geprägt, für den kirchlichen Gebrauch gestaltet.’ Dieser Satz steht in Bornkamms erstmals 1956 erschienener Studie ‘Enderwartung und Kirche im Matthäusevangelium’.1In ihr hat Bornkamm auch als erster jenen methodischen Weg beschritten, der es ermöglicht, dem Kirchenverständnis des Evangelisten nachzu-spüren: es ist der Weg der Redaktionsgeschichte. Vor ihm war es lediglich Adolf Schlatter gewesen, der in seinem groβen Matthäus-kommentar einige Hinweise in die gleiche Richtung gegeben hatte, die allerdings wegen der noch fehlenden methodischen Absicherung in der damals noch völlig anderen Forschungslage kaum zur Kenntnis genommen worden waren.

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10

Loos, Andreas. "Divine Action and the Trinity: A Brief Exploration of the Grounds of Trinitarian Speech about God in the Theology of Adolf Schlatter." International Journal of Systematic Theology 4, no. 3 (2002): 255–77. http://dx.doi.org/10.1111/1463-1652.00085.

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11

McConvery, Brendan. "Book Review: Romans: The Righteousness of God. By Adolf Schlatter, translated by Siegfried S. Schatzman with a foreword by Peter Stuhlmacher. Peabody, Mass: Hendrickson Publishers, Inc. 1995. xxiv+287 pp. hardback. npg. ISBN 0-43578-89-3." Irish Theological Quarterly 63, no. 1 (1998): 93–94. http://dx.doi.org/10.1177/002114009806300108.

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12

YARBROUGH, ROBERT W. "Michael Bräutigam. Union with Christ: Adolf Schlatter’s Relational Christology." Unio Cum Christo 2, no. 2 (2016): 127. http://dx.doi.org/10.35285/ucc2.2.2016.rev2.

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13

Synnes, Martin. "«Et hedensk hode og et fromt hjerte»-? – Adolf Schlatters hermeneutikk i møte med modernismen." Tidsskrift for Teologi og Kirke 79, no. 02 (2008): 83–102. http://dx.doi.org/10.18261/issn1504-2952-2008-02-02.

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14

Pass, Bruce. "Book Review: Seeing, Thinking, Living: Michael Bräutigam, Union with Christ: Adolf Schlatter’s Relational Christology." Expository Times 128, no. 3 (2016): 140–41. http://dx.doi.org/10.1177/0014524616665962a.

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15

Lee, Hoon J. "Union with Christ: Adolf Schlatter's Relational Christology, MichaelBräutigam, James Clarke & Co., 2015 (ISBN 978-0-227-17573-6), xvi + 239 pp., pb £18.50." Reviews in Religion & Theology 24, no. 4 (2017): 659–61. http://dx.doi.org/10.1111/rirt.13043.

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16

Kettenacker, Lothar. "Thomas Weber, Wie Adolf Hitler zum Nazi wurde. Vom unpolitischen Soldaten zum Autor von „Mein Kampf“. Aus dem Engl. v. Heike Schlatterer u. Karl Heinz Siber. Berlin, Ullstein 2016." Historische Zeitschrift 304, no. 2 (2017). http://dx.doi.org/10.1515/hzhz-2017-1076.

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