The Old Testament and Christian Doctrine

1973 ◽  
Vol 16 (4) ◽  
pp. 238-244
Author(s):  
George Newlands
1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.


Author(s):  
Tatyana Slavova

During the Middle Ages on the Eastern Orthodox Church territories there existed an encyclopedia book, entitled the Palaea Interpretata that was extremely popular and highly respected. The current paper studies one of the Biblical sources of The Palaea Interpretata – namely, the collection of selected psalms, entitled “David’s Prophesies” (давидъ же прорицаше). The discussion is focused on the compiler’s placing of the collection in The Palaea, in the part dedicated to David (i.e. after the excerpts from the First and Second Books of Samuel and before the First Book of Kings). David’s Prophesies belonged to the original content of The Palaea Interpretata. They had one major goal – to represent the Old Testament as a prototype of the New Testament and to prove the superiority of the Christian doctrine over the non-Christian ones. The Compiler of The Palaea Interpretata chose various psalms or parts of psalms, dividing them into twenty five orations with respective titles. To trace the editing performed over the Psalter text the current article draws a parallel with the text of seven psalters from the 11th–16th centuries. It establishes the greatest resemblance with the Bychkov Psalter of the 11th century, which reflects the Preslav version of the Psalter translation. At the same time, it becomes obvious that “David’ Prophesies” of The Palaea Interpretata have also retained many of the peculiarities of the primary translation of the Psalter as reflected in Sinai Glagolitic Psalter. The Glagolitic traces are to be found in the very text of “David’s Prophesies” of The Palaea Interpretata, which obviously derive from the psalter, serving as their source and protograph. The source was of relatively old origin; it contained traces of Glagolitic letters, and reflected the Psalter’s primary translation into Old Bulgarian by Cyril and Methodius, which had been edited in Preslav.


Author(s):  
A.P. Martinich

This chapter is a response to Jeffrey Collins, who maintains that Hobbes was Erastian and promoted Independency and irreligious views. The author agrees that Hobbes was an Erastian; the Act of Supremacy made Erastianism law. Hobbes’s support for Independency was hedged at best. Some of his other views are original and non-standard but not intended to be irreligious. The author shows that Collins sometimes omits crucial evidence or draws the wrong inference from the evidence. Hobbes worshipped according to the rite of the Church of England, and his justification for the unity of religion and government was in line with the ideal of ancient Israel taught in the Old Testament. Hobbes argued that Christianity is not politically destabilizing and tried to reconcile Christian doctrine with modern science. The author’s reply to Collins is guided by the idea that interpretation is a form of inference to the best explanation.


Author(s):  
M. A. Bashanova ◽  
Yu Zhang ◽  
A. A. Yakovlev

During the Middle Ages on the Eastern Orthodox Church territories there existed an encyclopedia book, entitled the Palaea Interpretata that was extremely popular and highly respected. The current paper studies one of the Biblical sources of The Palaea Interpretata – namely, the collection of selected psalms, entitled “David’s Prophesies” (давидъ же прорицаше). The discussion is focused on the compiler’s placing of the collection in The Palaea, in the part dedicated to David (i.e. after the excerpts from the First and Second Books of Samuel and before the First Book of Kings). David’s Prophesies belonged to the original content of The Palaea Interpretata. They had one major goal – to represent the Old Testament as a prototype of the New Testament and to prove the superiority of the Christian doctrine over the non-Christian ones. The Compiler of The Palaea Interpretata chose various psalms or parts of psalms, dividing them into twenty five orations with respective titles. To trace the editing performed over the Psalter text the current article draws a parallel with the text of seven psalters from the 11th–16th centuries. It establishes the greatest resemblance with the Bychkov Psalter of the 11th century, which reflects the Preslav version of the Psalter translation. At the same time, it becomes obvious that “David’ Prophesies” of The Palaea Interpretata have also retained many of the peculiarities of the primary translation of the Psalter as reflected in Sinai Glagolitic Psalter. The Glagolitic traces are to be found in the very text of “David’s Prophesies” of The Palaea Interpretata, which obviously derive from the psalter, serving as their source and protograph. The source was of relatively old origin; it contained traces of Glagolitic letters, and reflected the Psalter’s primary translation into Old Bulgarian by Cyril and Methodius, which had been edited in Preslav.


2014 ◽  
Vol 35 (3) ◽  
Author(s):  
Aloo O. Mojola

The Old Testament or Hebrew Bible is much loved in Africa. It is however encountered almost exclusively in translation, either through translation into local indigenous languages or translation into foreign, non-local languages. The source language Hebrew text is inaccessible to the vast majority of readers, including Christian pastors or theological students who would naturally be expected to have access by virtue of their profession. Knowledge of the Old Testament or Hebrew Bible is thus mediated through existing translations and interpretations, and through the popular or scholarly writings of Old Testament or Hebrew Bible experts. In many parts of Africa the latter are in very short supply. This article is an attempt to engage and critically reflect further on some of the issues arising out of this situation with specific reference to the work of Knut Holter, as well as others. This situation and the challenges posed for a full and unencumbered encounter with the Hebrew scriptures and prospects for the future is explored.Intradisciplinary and/or�interdisciplinary�implications: It is expected that the translation of the Hebrew scriptures involves interaction with local cultures and belief systems opening space for new interpretations from the perspectives of local world views and practices. The challenges for local Christian theologies and Christian doctrine in general arising from this are unavoidable.


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