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By John Webster

The publication brings jointly a collection of similar reviews at the nature of Scripture and of Christian theology via the most popular representatives of Protestant theology of our time. After a quick creation at the surroundings of the publication and its significant issues, the 1st a part of the amount examines themes at the nature and interpretation of Scripture. A complete concept approximately Scripture and its interpretation is via a examine of Scripture because the embassy of the risen Christ, and by way of 3 similar chapters studying the ways that broadly diversified significant smooth theologians (Barth, T.F. Torrance and Rowan Williams) have understood the character and interpretation of the Bible. The moment a part of the quantity makes a cumulative suggestion concerning the nature and initiatives of Christian theology, interpreting the elemental ideas of systematic theology, the specific function and scope of cause in Christian theology, the relation of theology to the arts, and the vocation of theology to advertise the peace of the church.

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And when they give the book to one who cannot read, saying, “Read this,” he says, “I cannot read” ’ (Isa. 9–12; cf. Isa. 9; Mt. 34 This is not a description of some abnormal state of intense crisis, but a simple and sober indication of what is in some measure always the case when the Bible is opened. The command comes: ‘read this’, and if we are truthful we are compelled to confess: ‘I cannot’. This situation – that we find ourselves before ‘the words of a book that is sealed’ – is the inner spiritual dynamic of what happens when, for good or ill, we take and read, whatever our intentions and interests may be, however casually or eagerly or with whatever scientific scruples we may make our approach to the text.

Reconciliation and its administration through a human message are part of 36 Levering, Participatory Biblical Exegesis, pp. 139f. indd 25 5/9/2001 7:09:27 AM 26 THE DOMAIN OF THE WORD a single, though complex, act, a ‘working together’ (2 Cor. 1) of God and creatures. This, not in the sense of a joint venture in which the parties divide a task between themselves, but in the sense that God himself completes his own work by entrusting it to creaturely ministers. Second, entrusted with and responsible for the message of reconciliation, what does the preacher do?

Determination by the resurrection is not accidental to created being but ontologically definitive. A parallel might be drawn here with the concept of divine ubiquity. God’s omnipresence is not simply one more qualification of creaturely reality but rather its sufficient ground, such that created time and space have their being as and only as that to which God is present. So here, there is no creaturely existence apart from the risen one in whom it is held together. The risen one is the domain within which the creation lives and moves and has its being.

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