Hearing the Word of God: The Language of Sound and the Preacher’s Voice in Karl Barth’s Dialectical Theology

2021 ◽  
Vol 6 (1) ◽  
pp. 111-135
Author(s):  
Karsten Lichau
Keyword(s):  
Word Of God ◽  
Dialectical Theology

Secrets of Moltmann’s Tacit Tradition: Via Covenant Theology to Promise Theology

2010 ◽  
Vol 4 (3) ◽  
pp. 208-239
Author(s):  
Meine Veldman
Keyword(s):  
Word Of God ◽  
Human Beings ◽  
Genetic Approach ◽  
Covenant Theology ◽  
Dialectical Theology ◽  
Petrus Ramus

AbstractThis article takes a genetic approach examining Moltmann’s early post-Reformation studies in Moyse Amyraut, Petrus Ramus, Jacob Brocard and Johann Coccejus as the secrets to the tacit tradition of his theology of hope. I contend that the gold he struck in these studies is a historical impulse and legitimization of his own turn to the horizon of the empirical and the historical. However, with respect to the dross, Moltmann critically notes that with the post-Reformation covenant theologians the word of God got entangled in a ‘system’ of hope because of their symbolic-prophetic approach to Scripture. In place of their symbolic-prophetic exegesis he substitutes a promise-exegesis as a way of pointing to God’s relationship to this world and to the human beings in it. He thus replaces the theme of a restless history, and a restless soul, with the restless promise of which God is the author, the originator and the fulfiller. In this way Moltmann found a way beyond post-reformation covenant theology and Barth’s dialectical theology, culminating in his Theology of Hope.

Martin Luther and Systematic Theology

2016 ◽  
Author(s):  
Paul R. Hinlicky
Keyword(s):  
Systematic Theology ◽  
Word Of God ◽  
Knowledge Of God ◽  
Community Of Faith ◽  
The Bible ◽  
Dialectical Theology ◽  
God's Word ◽  
True Knowledge ◽  
Academic Theology ◽  
Insight Into

A meta-argument is needed today to go forward in theology with Luther. For speaking of God, even in sophisticated ways, is a dangerous business that can lead astray. Theology is not in the Reformer’s mind an unambiguous good. But neither is silence an option, if God has spoken. If God has spoken, one is summoned, indeed, empowered to speak in response. In some distinction from the dialectical theology of the 20th century, which oscillates between the Word of God and the word of man, Luther employed a dialectic of the Word and the Spirit to organize theology. And if in the power of the Spirit one speaks in response to God’s Word about God, one must also speak with others about speech about God that accords with God’s speech. This discourse straddles the community of faith and the academy. Thus three orders of theological discourse—speech in God’s name, the church’s confession, and academic theology—can be sorted in order to facilitate Luther’s challenge to theology as a dangerous business fraught with peril. It must do so in a way that both retrieves his insight into the dialectic of Word and Spirit and also guards against Luther’s own failures, especially in academic theology, when invective supplanted dialogue. Within the Trinitarian sequence of Word and Spirit, the performance of God’s gospel word, so that it is experienced by the alienated sinner as the event of God surpassing the wrath of his love to establish the mercy of his love, constitutes the primary theology for Luther. This is discovered in the biblical matrix of Christian faith where the Spirit births every believer. Thus the primary theology of the Bible, taken as gospel speech in God’s name, gives “true” knowledge of God “in Christ crucified”; this is known and acknowledged in secondary theological speech, including Luther’s own doctrinal production. But the articulate recognition of these two orders is the critical work of an academic theologian. Luther is in principle critically dogmatic, and where he falls short of this standard, he can and may be corrected by his own academic standards. The case depends on (1) the Trinitarian interpretation of the dialectic of Word and Spirit as primary and secondary orders of theological knowledge, respectively, that are conscience-binding, church-uniting and context-independent, and (2) the differentiation of the former from the academic task in hermeneutics and critical thinking that is context-dependent and subject to nothing other than reason and persuasion.

Konsep Hermeneutika Sebagai Metodologi Interpretasi Teks Al-Qur’an

2019 ◽  
Vol 4 (2) ◽  
pp. 205-219
Author(s):  
Wely Dozan ◽  
Muhammad Turmudzi
Keyword(s):  
Word Of God ◽  
Text Interpretation ◽  
Textual Interpretation ◽  
Hermeneutic Approach ◽  
History Of

Lately, the concept of the methodology of interpreting the texts of the Qur’an is not only struggling from the history of the Companions and the Tabi'in but in understanding the Word of God it is necessary to have dialectics with the interpretation of the text with the term hermeneutics. Some contemporary interpretations make a new study of the Qur’an using the hermeneutic approach. Specifically, this paper seeks to contribute to providing concepts related to hermeneutics as a textual interpretation methodology. There are some things that are very urgent to be studied in this discussion, including, First, hermeneutics as a dialectic of text interpretation. Second, the methodology of the hermeneutic approach in understanding texts. Third, the application of hermeneutics as a text interpretation. Thus, the concept of hermeneutics in the texts is to find the Qur'anic values ​​contextually behind the meaning of the text of the verse. 

Epilogue

2018 ◽  
Author(s):  
Jerusha Tanner Lamptey
Keyword(s):  
Religious Identity ◽  
Word Of God ◽  
The World

The epilogue restates the central themes of the book and the objectives of this particular comparative feminist theological project. Dominant systems of privilege are invested in upholding boundaries, whether based on gender, race, or religious identity. Experience is authoritative. Embodiment matters. Ritual is a manifestation and site of change. Communities must reclaim agency and embrace the challenge of responsiveness. Denial is a form of invisibilization and injustice. Conscientization is essential. The prophetic example and transformative taqwa call us to do more than imitate. Interreligious spaces and engagements are opportunities that enrich both in their similarities and distinctions. It also reiterates the provocative and transformative nature of the Word of God in the world.

Prophecy and the Priesthood of All Believers

2018 ◽  
Author(s):  
G. Sujin Pak
Keyword(s):  
Biblical Interpretation ◽  
Roman Catholic ◽  
Word Of God ◽  
Priesthood Of All Believers ◽  
God's Word ◽  
False Prophets

Luther’s, Zwingli’s, Bucer’s, and Zell’s early uses of prophecy focused on buttressing their teachings of the priesthood of all believers, rejecting Roman Catholic distinctions between the spiritual and temporal estates, and challenging Roman Catholic “tyranny” over biblical interpretation. These Protestant reformers defined a true prophet as one who proclaims and interprets the Word of God alone; the prophet and prophecy were therefore significant tools for rejecting Roman Catholic authority—by spurning Roman Catholic conceptions of the priesthood and identifying Roman Catholic leaders as false prophets—and ultimately for asserting the prime authority of Scripture. In the 1520s lay pamphleteers, including several female pamphleteers, embraced Luther’s, Zwingli’s, Bucer’s, and Zell’s early conceptions of the prophet in order to defend their call to proclaim God’s Word, interpret Scripture, and rebuke wrong teaching.

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