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  • cours - matière : philosophy
  • cours - matière potentielle : a semester
1 EASTERN PHILOSOPHY An Outline Prepared by J.S.R.L.Narayana Moorty Monterey Peninsula College 1997
  • religious experiences of various kinds
  • religion
  • religious activities
  • meditation
  • prior alienation
  • man as human species
  • various postures
  • philosophy
  • man
  • course

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Lecture #3: Eissfeldt, Eichrodt, and von Rad—The German Foundation Introduction: Ollenburger catches us up to a 1933 starting point. That date is not chosen arbitrarily. It is the milestone of the appearance of Eichrodt’s OTT. Though we have begun with Gabler’s inaugural speech in 1787 and traced some of the long lasting trajectories across the centuries up to now, much of the immediate reaction to his remarks as we have noted was to separate the interpretive tasks into two main areas: an academic history of Israelite religion serving as OTT and dogmatic theology that can serve the church didactically. Even the assumption that OTT was subservient to Christian theology based on the sense that the OT was complied in service of the NT revelation of Jesus as the Christ, has persisted into this century. OTT has continued to be done separate from NTT. Abstract universal eternal (timeless) truths extracted from the more historically conditioned concrete particularities of either testament has tended to be the most diligently practiced and accepted method for doing Systematic Christian Theology. Negative reaction to this myopic search for truth produced the History of Religion approach using philosophical and historicalcomparative ideas and OTT became much more a of detached th academic activity. Late 19c. developments involved emphasis on Salvation History focused on identifying and then connecting God’s historical participation in Israel. With Gunkel the History of Religion approach gained momentum (Biblical exegesis is theological exegesis!), though it finally met resistance by those who held that “The NT is the best source for the theology of the OT” (Stade; 1899). Julius Wellhausen and Herman Gunkel are credited with bring OTT to a dreadful deadlock by th the turn of the 20c. Ollenburger states the impasse questions this way (11): Could a historical(critical) discipline grasp the essence of Old Testament religion, or must Old Testament theology pursue its proper goal in some other way? Conversely, could a properly historical inquiry, as part of a critically responsible biblical scholarship, have as its object anything other than the history of (Israel’s) religion? Must Old Testament theology be a historical discipline? Can it be one? Must Old Testament theology be specific to a particular confession? May specific Christian convictions play a legitimate role in historical inquiry? Otto Eissfeldt(18871973) Born in Northeim, Germany, Eissfeldt studied OT with Julius Wellhausen, R. Smend, and Hermann Gunkel. He taught OT in Berlin (191322) and Halle (192257), becoming one of the most famous students of the WellhausenGunkel school of OT criticism. Eissfeldt avoided tradition history and theological interpretation, favoring instead comparative religions approach, which made his work seem fairly conservative. He is best rd known for his Old Testament Introduction (German 1934 & 1964, 3ed.; English 1965) which has been named the “best of its kind.” The basic issue is the relationship of the history of Israel’s religion and an OTT. There is dynamic tension between the two for Eissfeldt since temporal historical events and transcendent