Futures in Old Testament Theology: Dialogic Engagement
In: Horizons in Biblical TheologySearch for other papers by Walter Brueggemann in
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No one knows about the future of study in Old Testament theology. Two things seem clear. First, we are likely to be surprised by new emerging methods and perspectives, new critical judgments, and new interpretive extrapolations. If we think back to about 1990, Old Testament theology had reached what seemed to be dead end; and then in the next decade, to some great extent due to the influence of Brevard Childs, we witnessed a great revival of study in new directions. I anticipate that we might, at any time, witness the same sort of newness among us the shape of which we cannot foresee. Second, we are sure to continue rich diversity in method, perspective, critical judgment, and interpretive extrapolation, influenced as each of us is by social location, habit, conviction, and tradition. More than such surprise and such continuing diversity we cannot know.
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1
George Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (Philadelphia: Westminster Press, 1984).
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2
On originary testimony, see Paul Ricoeur, Essays on Biblical Interpretation (Edited by Lewis S. Mudge; Philadelphia: Fortress Press, 1980).
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4
Brevard S. Childs, Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible (Minneapolis: Fortress Press, 1993) 193-194.
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5
Ibid., 182-183.
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6
Ibid., 187-190.
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7
Ibid., 485-486.
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8
Ibid., 488-491.
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9
Ibid., 506-507.
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10
Ibid., 528.
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11
Ibid., 529.
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12
John J. Collins, Encounters with Biblical Theology (Minneapolis: Fortress Press, 2005) 18.
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14
Douglas F. Ottati, Theology for Liberal Protestants: God the Creator (Grand Rapids: Eerdmans, 2013) 354 and passim.
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15
Robert W. Jenson, Canon and Creed (Interpretation; Louisville: Westminster John Knox Press, 2010) 120.
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16
Paul Ricoeur, The Symbolism of Evil (Boston: Beacon Press, 1967) 351. As far as I know, this is the first mention of this phrasing that came to pervade Ricoeur’s thought. See Mark I. Wallace, The Second Naiveté: Barth, Ricoeur, and the New Yale Theology (Macon: Mercer University Press, 1990).
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18
Ellen F. Davis, Scripture, Culture, and Agriculture: An Agrarian Reading of the Bible (Cambridge: Cambridge University Press, 2009).
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21
Fernando Belo, A Materialist Reading of the Gospel of Mark (Maryknoll: Orbis Press, 1981).
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22
Paul D. Hanson, The Dawn of Apocalyptic (Philadelphia: Fortress Press, 1975).
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24
Ibid., 178-179.
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25
Claus Westermann, Praise and Lament in the Psalms (Atlanta: John Knox Press, 1981).
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Futures in Old Testament Theology: Dialogic Engagement
In: Horizons in Biblical TheologySearch for other papers by Walter Brueggemann in
Current site
Google Scholar
PubMed
No one knows about the future of study in Old Testament theology. Two things seem clear. First, we are likely to be surprised by new emerging methods and perspectives, new critical judgments, and new interpretive extrapolations. If we think back to about 1990, Old Testament theology had reached what seemed to be dead end; and then in the next decade, to some great extent due to the influence of Brevard Childs, we witnessed a great revival of study in new directions. I anticipate that we might, at any time, witness the same sort of newness among us the shape of which we cannot foresee. Second, we are sure to continue rich diversity in method, perspective, critical judgment, and interpretive extrapolation, influenced as each of us is by social location, habit, conviction, and tradition. More than such surprise and such continuing diversity we cannot know.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 239 | 56 | 13 |
| Full Text Views | 244 | 1 | 0 |
| PDF Views & Downloads | 88 | 4 | 0 |
