And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" (Luke 10:25-26) Eternal life is found within the pages of Holy Scripture, both in the Old Testament Torah referred to as "the Law" in this exchange between Jesus and the lawyer, and in the New Testament written in the wake of Christ's resurrection. But as Jesus points out, it matters how you read Holy Scripture, and this is where the art of hermeneutics, the study of interpretation, makes its entrance. In Hermeneutics in Romans, Dr. Timo Laato returns to the old Lutheran maxim that scripture interprets scripture. Usually this maxim meant that portions of scripture that were clear should be used to shed light on portions of scripture that are unclear. Dr. Laato takes it even one step further. He turns to Romans to study the hermeneutical principles that Paul used to interpret the Old Testament in that epistle. This results in a dynamic view of the Bible, rescuing hermeneutics from the dead atheistic presumptions that have governed academic hermeneutical research since Kant. Not only does Dr. Laato's approach make immanent sense on the face of it, it breathes life into the study of scripture and delivers eternal life to the reader in Jesus Christ who proves to be the ultimate hermeneutical key.
The author is known as a strong opponent of the so-called New Perspective on Paul. In this book, he seeks to move beyond that debate and open new vistas in Pauline research. There is a need for much revision. The author first dives in& to a detailed exegetical study of 2 Corinthians 3, a chapter that has a reputation of being an exegetical nightmare. He examines the interpretational problems associated with the opposition between the letter that kills and the Spirit that gives life. Fresh insights emerge. Ultimately, the whole issue turns on the question whether to understand the Old Testament ac& cord& ing to the "literal-letteral" or "literal-spiritual" sense. As a consequence, Paul breaks up with Ju& da& ism and pulls down the works of the law since he competes against the view of observing the Torah "in flesh" and ac& cording to the "literal-letteral" meaning of the text. He regards such a reli& gious pur& suit as the worst form of human self-righteousness and self-praise (despite the serious efforts to true piety). On the other hand, Christians have undergone a transformation in terms of re-creation, rege& neration, resusci& tation, resur& rec& tion, or revitalization. The Spirit gives them life. He reigns in them. Hence, Christians do fulfill the whole Mosaic law. Yet, they fulfill it "in Spirit" and not "in flesh," in other words, according to the "literal-spiritual" and not "literal-letteral" sense of Scripture. As a consequence, they do not bolster their self-righteousness and self-praise. To corroborate his the& sis, the author draws on similar wordings in other Pauline letters and several passages in the Old Tes& ta& ment from Exodus, Jeremiah, and Ezekiel. The author concludes that the New Perspec& tive on Paul has run its course. A New Quest for Paul is needed. Therefore, this book is needed.
And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" (Luke 10:25-26) Eternal life is found within the pages of Holy Scripture, both in the Old Testament Torah referred to as "the Law" in this exchange between Jesus and the lawyer, and in the New Testament written in the wake of Christ's resurrection. But as Jesus points out, it matters how you read Holy Scripture, and this is where the art of hermeneutics, the study of interpretation, makes its entrance. In Hermeneutics in Romans, Dr. Timo Laato returns to the old Lutheran maxim that Scripture interprets Scripture. Usually this maxim meant that portions of Scripture that were clear should be used to shed light on portions of Scripture that are unclear. Dr. Laato takes it even one step further. He turns to Romans to study the hermeneutical principles that Paul used to interpret the Old Testament in that epistle. This results in a dynamic view of the Bible, rescuing hermeneutics from the dead atheistic presumptions that have governed academic hermeneutical research since Kant. Not only does Dr. Laato's approach make immanent sense on the face of it, it breathes life into the study of Scripture and delivers eternal life to the reader in Jesus Christ, who proves to be the ultimate hermeneutical key.
This volume introduces an important concept which hitherto has not gotten the recognition it deserves. The concept simul, the idea of a both-and in theology, is primarily associated with the Lutheran understanding of justification. The formula simul iustus et peccator is a shorthand for the nucleus and heart of the Reformation. But the concept, which implies a tension or even a paradox, appears to play a significant role in other areas of theological reflection. This volume highlights a number of areas in which this idea historically has played an important role, as well as its potential in the contemporary conversation. The aim of the work is to provide an informed and readable introduction to the simul concept in various areas of systematical theology and Biblical exegesis.
And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" (Luke 10:25-26) Eternal life is found within the pages of Holy Scripture, both in the Old Testament Torah referred to as "the Law" in this exchange between Jesus and the lawyer, and in the New Testament written in the wake of Christ's resurrection. But as Jesus points out, it matters how you read Holy Scripture, and this is where the art of hermeneutics, the study of interpretation, makes its entrance. In Hermeneutics in Romans, Dr. Timo Laato returns to the old Lutheran maxim that scripture interprets scripture. Usually this maxim meant that portions of scripture that were clear should be used to shed light on portions of scripture that are unclear. Dr. Laato takes it even one step further. He turns to Romans to study the hermeneutical principles that Paul used to interpret the Old Testament in that epistle. This results in a dynamic view of the Bible, rescuing hermeneutics from the dead atheistic presumptions that have governed academic hermeneutical research since Kant. Not only does Dr. Laato's approach make immanent sense on the face of it, it breathes life into the study of scripture and delivers eternal life to the reader in Jesus Christ who proves to be the ultimate hermeneutical key.
The author is known as a strong opponent of the so-called New Perspective on Paul. In this book, he seeks to move beyond that debate and open new vistas in Pauline research. There is a need for much revision. The author first dives in& to a detailed exegetical study of 2 Corinthians 3, a chapter that has a reputation of being an exegetical nightmare. He examines the interpretational problems associated with the opposition between the letter that kills and the Spirit that gives life. Fresh insights emerge. Ultimately, the whole issue turns on the question whether to understand the Old Testament ac& cord& ing to the "literal-letteral" or "literal-spiritual" sense. As a consequence, Paul breaks up with Ju& da& ism and pulls down the works of the law since he competes against the view of observing the Torah "in flesh" and ac& cording to the "literal-letteral" meaning of the text. He regards such a reli& gious pur& suit as the worst form of human self-righteousness and self-praise (despite the serious efforts to true piety). On the other hand, Christians have undergone a transformation in terms of re-creation, rege& neration, resusci& tation, resur& rec& tion, or revitalization. The Spirit gives them life. He reigns in them. Hence, Christians do fulfill the whole Mosaic law. Yet, they fulfill it "in Spirit" and not "in flesh," in other words, according to the "literal-spiritual" and not "literal-letteral" sense of Scripture. As a consequence, they do not bolster their self-righteousness and self-praise. To corroborate his the& sis, the author draws on similar wordings in other Pauline letters and several passages in the Old Tes& ta& ment from Exodus, Jeremiah, and Ezekiel. The author concludes that the New Perspec& tive on Paul has run its course. A New Quest for Paul is needed. Therefore, this book is needed.
Navigating through different realist and nominalist traditions, Timo Eskola suggests that signs are about conditions and functions and participate in a web of relations. Questioning Derridean poststructuralism, the author reinstates Benveniste’s hermeneutics of enunciation and suggests a new approach to metatheology.
Timo Eskola presents a new way of understanding Paul's soteriology as a theology of predestination: God has cosigned all people to sin and condemnation. There is no basic dualism between the good and the bad. Since everybody needs salvation, the atonement of Christ is proof of God's ultimate faithfulness.
Focusing on the metanarrative of exile and restoration Timo Eskola claims that a post-liberal, narrative New Testament theology is both consistent and explanative. Combining a post-New Quest perspective on Jesus with an eschatological reading of Paul, the author states that Jesus' temple criticism aims at restoration eschatology. Jesus starts a priestly community that expects God's jubilee to begin with Jesus' work, and proceed with the preaching of the new gospel. The reception of this message in the post-Easter church results in resurrection Christology that proclaims Jesus' Davidic kingship on God's throne of glory. Both Paul and Jewish Christian teachers later present Christ's community as a new temple where believers serve the Lord as priests of the new covenant. Furthermore, restoration eschatology provides a new basis for understanding Paul's contrast with the words of the law, and his teaching of justification.
Reading Heikki Räisänen’s hermeneutics in context, Timo Eskola explores the development of Western New Testament interpretation. Reclaiming a Wredean approach to the Scriptures, Räisänen focuses on tradition and interpretation. He builds on Weberian sociology, adopted through Peter Berger’s theories, and substitutes sacralized culturalism for biblical theology. After examining fourteenth century Quran-criticism and its impact on Reimarus, Eskola discusses the genesis of the revised history-of-religion theory that Räisänen developed when investigating the Quran’s relationship to the Bible. Sociology then becomes a link between standard historicism and poststructuralism as Räisänen reinterprets Berger’s sociology of knowledge. Räisänen’s sacralized culturalism finally becomes the theory from which his magnum opus The Rise of Christian Beliefs has been written.
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