Dietrich ritschl wiki
PREACHING THE BIBLE IN THE CHURCH
Erland Waltner
→315 Biblical scholarship and biblical preaching are not two things, but one. The biblical scholar is a preacher or he is no true scholar – he has not understood his own subject.
My purpose in this paper is to call attention to a particular setting in the congregation and an identifiable form of communication which we call “preaching” and to reflect on how this is related to hermeneutical issues. I perceive this relationship in at least two ways, namely (1) that hermeneutical issues must become the concern of responsibly informed preachers who serve in Mennonite pulpits or their equivalent, and (2) that preaching experience, broadly understood, may itself make a significant contribution to the larger hermeneutical process.
When I speak of preaching, I have in mind biblical preaching. A definition developed through several years of “teaching” preaching, which reflects my commitment to biblically grounded proclamation, is as follows:
Biblical preaching is the proclamation of the Living Word (Jesus Christ), as known according to the Written Word (the Bible), communicated by means of the Spoken Word (the Sermon), in the context of the community of the Word (the Church), as a dimension of its ministry in the world (the Mission).
Biblical preaching finds its source and shape in a careful study of the Bible. It is Christocentric because Jesus Christ is also the Lord of the Bible. It is deeply relevant to real human need, speaking to the lostness and the longings, the hopes and the fears, the questions and the meanings of human life. It is both prophetic and redemptive in its purpose, proclaiming Jesus Christ as the One through whom man’s personal and corporate salvation is found. It calls for a response, a verdict, a commitment, an act of obedience.
When I speak of preaching, I do not distinguish this sharply from teaching in the congregation. →316 While recogn
Albrecht Dieterich
German philologist (1866-1908)
Albrecht Dieterich | |
|---|---|
| Spouse | Maria Usener |
| Children | Hermann Sr., Hermann Jr. |
| Parent | Albrecht Sr & Henriette Münscher D. |
| Thesis | PhD: Papyrus magica Musei Lugdunensis Batavi quam C. Leemans edidit in Papyrorum Graecarum tomo II, V. (Bonn, 1888) |
| Doctoral advisor | Hermann Usener |
| Influences | |
| Discipline | Classics, Philology |
| School or tradition | Eranos |
| Notable students | Ludwig Deubner [de], Friedrich Pfister [de], Eugen Fehrle, Otto Weinreich, Richard Wünsch, Adam Abt [de], Ludwig Fahz, Adolf Erman, Georg Möller, Karl Preisendanz [de] |
| Influenced | |
Albrecht Dieterich (2 May 1866 – 6 May 1908) was a German classical philologist and scholar of religion born in Hersfeld.
Academic background
He studied at the Universities of Leipzig and Bonn. At Leipzig he studied with professors Georg Curtius, Otto Crusius and Otto Ribbeck. At Bonn he studied with Franz Bücheler, Reinhard Kekulé von Stradonitz and Hermann Usener (1834–1905). Usener in 1899 became Dieterich's father-in-law. In 1888 he earned his doctorate, and three years later received his habilitation in Marburg with a dissertation on Orphism. He had come to Marburg on the insistence of Georg Wissowa and even contributed the entry on Aeschylus in the Pauly-Wissowa Realencyclopädie der classischen Altertumswissenschaft. For his Staatsexamen, he chose the theme 'What do we know about Plato's theism or pantheism?'. Afterwards he traveled to Italy and Greece for research purposes during the years 1892-1895.
In 1895 he returned to Marburg as an associate professor, and two years later succeeded Eduard Schwartz (1858–1940) as chair of classical philology at the University of Giessen. From 1903 till his death in 1908, he was a full professor at the University of Heidelberg. He was working on his magnum opis, the Geschichte des Untergangs d La théologie biblique est l'étude des enseignements de la Bible dans ses développements organiques à travers l'histoire biblique, en tant que révélation progressive, avec une clarté croissante dans ses derniers livres, et embryonnaire dans ses premiers livres. Toutefois, cette discipline est analysée selon des acceptions différentes et ses contours restent sujets à des variations. La notion même de théologie biblique est considérée par les spécialistes dans des directions différentes, ce qui rend ses contours difficiles à cerner. L'expression peut aussi désigner une conception de la révélation propre à certains protestants évangéliques. Si l'étude des enseignements de la Bible pose l'hypothèse d'une révélation progressive, plus nette dans les derniers livres que dans les plus anciens, selon les principes de la typologie biblique et de ses « préfigurations », la théologie biblique peut être perçue comme une méthode particulière dans le domaine des études bibliques. Néanmoins, certains biblistes utilisent également ce terme en référence à un contenu distinct. En ce sens, la théologie biblique se limite à un classement et à une reformulation des données bibliques, dépourvus de l'analyse logique et de la corrélation dialectique entre les textes mis en évidence par la théologie systématique. En tout état de cause, la finalité de la théologie biblique est de concevoir l'ensemble de la Bible comme une unité théologique. Son principal problème est alors de déterminer la relation entre l'Ancien et le Nouveau Testament. La théologie protestante se veut tout entière fondée sur la Bible en suivant le précepte du Sola scriptura. Elle n'admet aucune intervention d'une autorité collective dans l'interprétation ou le jugement des texte .Théologie biblique
Définitions
[modifier | modifier le code]Théologie protestante
[modifier | modifier le code]Fondement biblique de la théologie protestante
[modifier | modifier le code]