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Name Christology, Divine Aseity and the I Am Sayings in the Fourth Gospel 命名基督论,神圣的安全和我是在第四福音的说法
IF 0.1 Pub Date : 2018-11-30 DOI: 10.5325/jtheointe.12.2.0217
G. Macaskill
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引用次数: 3
The Holy Spirit and the Son’s Glorification 圣灵与圣子的荣耀
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/JTHEOINTE.12.1.0076
M. Sanchez
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引用次数: 0
That the Works of God Should Be Made Manifest 神的作为应当被显明
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/JTHEOINTE.12.1.0110
Yuckman
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引用次数: 0
A Hermeneutic of Hope—and Faith and Love 希望、信仰和爱的诠释学
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/JTHEOINTE.12.2.0264
Mccullough
I The early church bequeathed us two rules for interpreting Scripture: the rule of faith and the rule of love. This paper argues that these should be complemented with a rule of hope. It uses Thomas Aquinas to suggest how a hopeful reading might complement a loving and a faithful reading, and it suggests that we see this sort of reading in contemporary liberation theologians. keywords I rule of faith, patristic exegesis, hermeneutics, hope, theological virtues, liberation theology, Oscar Romero The two great rules inherited from the early church for interpreting Scripture are the rule of faith—that interpretation should accord with “the faith preached to men, which comes down to our time by means of the successions of the bishops”1—and the rule of love: “whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbor, does not yet understand them as he ought.”2 As the Second Helvetic Confession says, “We hold that interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves ... and which agree with the rule of 1. Irenaeus, Against Heresies, 3.3.2. Translated by Alexander Roberts and William Rambaut, from: Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., Ante-Nicene Fathers, Vol. 1 (Buffalo, NY: Christian Literature Publishing Co., 1885). 2. Augustine, De Doctrina, 1.36.40. Translated by James Shaw, from: Philip Schaff, ed., Nicene and Post-Nicene Fathers, First Series, Vol. 2 (Buffalo, NY: Christian Literature Publishing Co., 1887). doi: 10.5325/jthe0inte.12.2.0264 Journal of Theological Interpretation, Vol. 12, No. 2, 2018 Copyright © 2018 The Pennsylvania State University, University Park, PA 265 A Hermeneutic of Hope—and Faith and Love faith and love, and contributes much to the glory of God and mans salvation.”3 What has received less attention is the hermeneutical role of the third theological virtue, hope. As Augustine goes on to say: “these are the three things to which all knowledge and all prophecy are subservient: faith, hope, and love ... [And if one] is bent upon making all his understanding of Scripture to bear upon these three graces, he may come to the interpretation of these books with an easy mind.”4 Since Augustine himself does not go on to explicate the role of hope in any detail, I want to outline here how it might operate as part of a hermeneutic of the theological virtues—especially, following Thomas Aquinas, its place relative to the other theological virtues and, following some liberation theologians, its renewed salience in contemporary theological hermeneutics. My contention will be that a certain kind of theological conservatism, in its emphasis on the church fathers and scholastics, leads us to expect a prominent role for hope in the interpretation of Scripture, and that we see this role fulfilled in a certain kind of liberal t
早期教会留给我们两条解释圣经的规则:信心的规则和爱的规则。本文认为,这些规则应该与希望规则相辅相成。它用托马斯·阿奎那来说明希望解读如何补充爱和忠诚解读,它表明我们在当代解放神学家身上看到了这种解读。从早期教会继承下来的两个解释圣经的伟大规则是信仰规则——解释应该符合“传与人的信仰,这信仰是通过主教的继承而流传到我们这个时代的”——和爱的规则。“所以,无论谁自以为明白圣经,或其中任何一部分,却把这样的解释加在圣经上,以致不能建立起对上帝和我们邻舍的双重爱,这人还是不明白他应该明白的。2正如赫尔维提第二信条所说:“我们认为对圣经的解释是正统的,是真实的,是从圣经本身收集来的……”它们都符合1法则。Irenaeus,反对异端,3.3.2。亚历山大·罗伯茨和威廉·兰博译自:亚历山大·罗伯茨、詹姆斯·唐纳森和a·克利夫兰·考克斯主编。前尼西亚教父,卷1(布法罗,纽约州:基督教文学出版公司,1885年)。2. 奥古斯丁,论教义,1.36.40。翻译:詹姆斯·肖,从:菲利普·沙夫,编辑,尼西亚和后尼西亚教父,第一系列,卷2(布法罗,纽约州:基督教文学出版公司,1887年)。doi: 10.5325/ jthe0intet .12.2.0264《神学解释杂志》,Vol. 12, No. 2, 2018版权©2018宾夕法尼亚州立大学,大学公园,PA 265《希望与信仰与爱的诠释学》信仰与爱,并为上帝的荣耀和人类的救赎做出了很大贡献。较少受到关注的是第三种神学美德——希望——的解释学作用。正如奥古斯丁所说:“所有的知识和预言都服从于这三样东西:信仰、希望和爱……如果一个人决心把他对《圣经》的全部理解都集中在这三种恩典上,他就可以轻松地解释这些书。4由于奥古斯丁本人并没有详细解释希望的作用,我想在这里概述一下它是如何作为神学美德解释学的一部分发挥作用的——特别是,继托马斯·阿奎那之后,它相对于其他神学美德的地位,以及继一些解放神学家之后,它在当代神学解释学中的重新突出地位。我的论点是,某种神学保守主义,强调教父和经院哲学家,使我们期望希望在解读圣经中扮演重要角色,我们看到这种角色在某种自由主义神学家身上得到了实现,这种自由主义是一种自由主义者。这个争论的一个结果是保守和自由这样的术语在谈论这种保护和这种解放时并不是特别有用。为什么我们要期望希望在神学解释学中占据中心位置?简而言之,因为解读圣经是一种神学行为,因为它是对上帝生活的一种优雅的参与,因此,它应该受到神学美德的支配,而神学美德正是在这种意义上,希望就是其中之一。这就是说,首先,解释圣经不仅需要我们天生的解释能力,还需要圣灵在我们里面的工作;第二,这本书不是简单地建立一套规则来解读特定经文的意思,而是把我们转变成那种能听到圣灵在这些经文中说话的人;第三,这个转变包含了所有三个神学美德的注入,这三个传统上与上帝的内住和赐予生命有关。在很大程度上,我将把前两点作为前提,但第三点值得注意。为什么希望被认为是列举圣灵在我们里面工作的改变所必需的?下面是托马斯对信仰、希望和爱的区别的看法:美德之所以具有神学意义,是因为它所坚持的目标是上帝。一个人可以以两种方式坚持一件事物:第一,为了它本身;其次,因为这样可以得到别的东西。因此3。第二赫尔维提信条,第2章。摘自:亚瑟·科克伦,《16世纪改革宗忏悔录》(威斯敏斯特出版社,1966)。4. 同上,I.37.41, 40.44。《神学解释杂志》266爱德使我们为了天主的缘故而依附祂,藉著爱的情感使我们的心与天主合一。另一方面,希望和信心使人坚持上帝,把它作为一种原则,使我们得到某些东西。 现在我们从神得着真理的知识和完全良善的成就。因此,信心使我们坚持上帝,作为我们获得真理知识的源泉,因为我们相信上帝告诉我们的是真实的;而希望使我们坚持上帝,作为我们获得完美善良的源泉,也就是说,通过希望,我们相信上帝会帮助我们获得幸福因此,希望是信心和爱的必要补充,因为它通过另一个方面达到上帝。多马并没有把他的三重区分应用到圣经的阅读上,但它的应用是相当直接的:爱的美德使我们把读圣经作为一种为了上帝的缘故而坚持上帝的手段;信心的美德使我们把阅读圣经作为一种手段,坚持把上帝作为真理的源泉;希望的美德使我们把阅读圣经作为一种手段,坚持把上帝作为幸福的源泉。这已经提出了一个问题:信仰不应该单独成为支配解释的美德吗?毕竟,解释首先关心的是真理,因此也就是把上帝作为真理的源泉,不管由此而来的是什么。甚至奥古斯丁对爱的解释学也对正确的理解感兴趣,并且只把爱作为正确理解的衡量标准。但这误解了托马斯的区别。区分这两种美德的问题是,哪一种美德是为了对方:我们爱上帝和邻居是为了理解,也就是说,为了我们自己对真理的欣赏;还是我们为上帝和邻舍的缘故,明白真理,以致相爱呢?并不是说其中一种是坏的,另一种是好的——两者都在基督徒生活的上升漩涡中占有一席之地——当然后者更为完美。前一种是信心,后一种是爱;正如保罗所说,爱是更大的。这就是为什么它自然地成为奥古斯丁解释学的焦点:,解释圣经,首先要得到一些理解,但这种理解不是为了它自己,而是为了上帝。但爱不是唯一的美德,也不代表我们的理解可以有序的唯一方式。因此,对于希望的解释学,它的直接对象是一种理解,但这种理解是为了我们的幸福。当然,也是5。神学总论II-n.17.6c(由英语多明尼加省神父,第二版和修订版,1920年翻译)。这种区别的一般特征也为苏格兰人所共有;比较史考特在《报告》第3章第26节的描述,希望和爱分别被映射到情感商品和情感商品上。希望、信仰和爱的诠释学,为了理解它们本身而理解是好的,这就是为什么有信仰的美德,但这不是圣徒想要理解事物的唯一原因,特别是这不是他们想要理解圣经的唯一原因。那么,第二个问题是:多马的划分如何很好地映射了上面提到的两个教父规则?特别是,是否需要一些额外的希望解释学,或者它已经隐含在这些规则中的一个或其他规则中?有两件事使这个问题难以回答:一方面,什么可以算作教父的规则并没有精确的定义,尤其是信仰规则有许多不同的表述另一方面,神学上的美德并不是彼此独立运作的,尤其是爱,对于信心和希望的正常运作是必要的。因此,一般所说的信仰法则,并不是指没有爱而起作用的东西;这不是多马所说的死信仰的规则,而是活信仰的规则,是由仁爱形成的信仰。信仰的准则着眼于教会所坚持的全部真理,以便理解任何给定的经文;这是为了理解这段经文,这使得它特别适合于信仰。但它对传统的审视既是一种研究,也是一种爱的行为;它既需要一门社会学,也需要一门神学;它的句子,就像教会的所有行为一样,最终都是上帝的命令,而不仅仅是人类的理解。同样,盼望的法则也不是纯粹自私的盼望,就好像我们可以没有慈爱的圣父、圣子和圣灵的缘故而有美德地盼望。但信仰和希望是真正的美德,因为我们的幸福(和我们的理解)也是值得追求的东西,尽管当然不是以与上帝相同的方式或程度。借用《论教义》中的另一个著名形象,信仰和希望,在某种意义上,是使用的美德,而爱是享受的美德:虽然信仰和希望引导我们走向上帝,但它们以一种方式引导上帝回到对我们有益的地方。最后只有i是有益的
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引用次数: 0
Feet in the Wilderness, Eyes on the Promised Land 脚踩荒野,眼望应许之地
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/jtheointe.12.2.0287
Smith
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引用次数: 0
You Shall Be Holy 你要圣洁
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/JTHEOINTE.12.2.0183
Arcadi
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引用次数: 0
But If . . . by the Spirit of God 但如果……借着神的灵
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/jtheointe.12.1.0024
Laytham
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引用次数: 1
Jesus, the Spirit, and the Unforgivable Sin 耶稣,圣灵,和不可饶恕的罪
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/jtheointe.12.1.0039
Habets
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引用次数: 1
The Spirit, the Prophets, and the End of the “Johannine Jesus” 圣灵、先知和“约翰耶稣”的终结
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/jtheointe.12.1.0003
Gorman
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引用次数: 0
Thomas Aquinas on the Parable of the Late-Come Workers (Matthew 20:1–16) 托马斯·阿奎那谈迟来工人的比喻(马太福音20:1-16)
IF 0.1 Pub Date : 2018-01-01 DOI: 10.5325/jtheointe.12.1.0090
Caponi
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引用次数: 1
期刊
Journal of Theological Interpretation
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