Theology
Created | Updated Jul 18, 2011
Theology
1
may be defined as the study of Christianity, which through participation in and reflection upon this religious faith, seeks to express the content of this faith in the clearest and most coherent language available. Theology is a term appropriate to a religion that is significantly focused on certain doctrines that invite rational investigation and testing - particularly beliefs or doctrines concerning a deity (theos). Hence the term is less appropriate in religious contexts that are organized or perceived differently. Academic courses on say, Buddhism - dedicated to the rational investigation of a Buddhist understanding of the world - would be better designated "Buddhist Philosophy" rather than "Buddhist Theology". Others argue that say, in Islam, theological discussion paralleling Christian theological discussion, in the modern period, has been a minor activity, and that the Islamic analogue of Christian theological discussion would more properly be the investigation and elaboration of Islamic Law.
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Theology, is then, a reasoned coherent reflection on the existence, character, and attributes of God, as the fundamental subject matter; the relationship of God and Humanity; the knowledge derivable from the Scriptures of His laws and government; the doctrines to be believed, and the duties to practice.
As Küng
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puts it, 'Man’s ‘demonstration’ of God’s reality is always based on God’s self-demonstration in reality for man'. D. A. Carson
4
points out that God 'has revealed himself in historical events and in words spoken by historical people'.
Theology touches on the possibility of faith; at the same time, it involves understanding – since we should not talk nonsense – and it systematises thinking through the implications of saying that, 'our relationship to God is the core of who we are.' In theological discourse, therefore, it is necessary to pay special attention to Humanity’s role in receiving such revelation, thus factors such as tradition; context and hermeneutics must be taken into account. Before that, however, the question of theology an academic subject, as a science
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of spirituality which, is analytical and critical will be addressed; as well as a discussion on the task of Theology.
Theology and Metaphysics
Metaphysics (Greek words meta = after/beyond and physics = nature) etymologically speaking, was first used by Aristotle's son Nicomachaeus as the subject of those books by Aristotle which were called, collectively, "ta meta ta physika", so named because they came after the books of Physics.
The core metaphysical problems are the ones which have always been metaphysical, and which have never been outside of the cannon. What most of such problems have in common is that they are now simply the problems of Ontology.
Metaphysics, then defined as the theoretical philosophy of Ontology, is concerned with the being of everything in the world. Metaphysics is concerned with the world as it can be understood by reason and the senses only. It is not a reasoned reflection on God, the things of God and the relationship of God and Humanity – or the revelation of Him in Jesus of Nazareth – for that is Theology.
Other philosophical traditions have very different conceptions of the metaphysical problems from those in the Western philosophical tradition; for example Taoism, and indeed much of Eastern philosophy completely reject many of the most basic tenets of Aristotelian metaphysics, principles that have become almost completely internalised and beyond question in Western philosophy.
Theology as a Science
'For serious theology it is not a question of rewarding simple faith or cementing an ecclesiastical system, but—always and everywhere—of seeking the whole and entire truth.'
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Theology is a scientific discipline, since Theology is a discipline that seeks to understand reality (or certain aspects thereof) in a reasoned, coherent, and systematic manner with the use of analytical and combinative concepts. Berkhof
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highlights this similarity between theology and scientific activity.
St Thomas Aquinas asks in his Summa Theologica if theology is a science and declares that it is.
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However, Macquarrie points out that Aquinas immediately goes on to emphasize that all sciences are not of the same kind. The distinction is made between Theology and natural sciences, such as chemistry or biology. The common principle, however—that of bringing coherence, order and insight into reality—is shared by all sciences.
Theology has not, however, always been a scientific discipline. From the first centuries of the Christian movement, theology was taken to be 'prayerful reflection' on Scripture.
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In fact, right up into the Middle Ages, theology was understood as a methodology more so than a discipline. Theology was the way (Greek hodos) towards (meta) the goal of knowing God (thus meta-hodos, or methodology). It was seen as a gift of the Holy Spirit, as it was a form of spirituality through which knowledge of the Word of God was obtained and expressed. As a discipline that is based on reason and dialectic, academic theology was established with the foundation of the universities in the Middle Ages in Europe.
Naïve, Serious Questions
Systematic Theology aims is to reduce all revealed truth to a series of statements that together shall constitute an organized whole. Theology fascinates people because it tries to deal with the fundamental questions about human life, in the following sense. Theologians have proposed that the only the 'most naïve' of questions are truly serious. These ‘naïve, serious questions’ are important because an understanding of what life is about is altered by the answers reached:
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• Is there a God?
• Is there a God who is not one of the things in the world?
• Is there a God who is not one of the things in the world but who is responsible for the existence of the world?
• If so, what can we know about God and what can we say about God?
• If we have knowledge of God, where does it come from; from ourselves, from others or from God?
The meaning of the Universe?
If there is a God, there can be no kind of knowledge more important than Theology. For the nature of man, and the nature of the universe in which he finds himself, then depend on the nature of God. It is possible to deny that there is a God. The question of whether there is a God is, however, important; for the answer to this question makes the greatest possible difference to everything in the world.
• Does God communicate with human beings and enable them to love God?
• Is there a spiritual dimension to human life which we need to acknowledge?
• Are there moments in human history and experience that cast light on the mystery of God?
Theology: God revealed in Jesus The Christ and Messiah
Theology is taken to be from a standpoint of the Biblical Old Covenant as mediated through the New Covenant – the one being in continuum with the other. It is the academics of God as revealed by and in Jesus of Nazareth (as both God and human) proclaimed to the world. Christians believe that there is no, nor can be, any other God outside of the Trinity. The Bible always assumes that there is a God. Genesis does not begin with a proof of the existence of God: it begins with the words, 'In the beginning God created the heavens and the earth'.
The Theological Task
'Finally, beloved, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you'.
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Dividing Theology into Theological Study, and Practical Theology – it may be said that the task of theological study to support practical theology in its endeavour. 'It is a truth which is not merely to be sought and found, but to be pursued, made true, verified and tested in truthfulness – a truth which aims at practice, which calls to the way, which bestows and makes possible a new life'.
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On the practical nature of theology, De Gruchy
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elaborates. ‘Theology is not simply something that one learns about reading textbooks…or listening to lectures, but through engaging in doing theology in particular contexts and situations’.
De Gruchy alludes to the theologian’s task of responding to issues that society is faced with. Theology, from a Christian perspective, has relevance to everyday life as it is concerned with the transformation toward a more “just” society.
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Theologians need to be ‘competent, critical and reflexive religious practitioners who are able to make a constructive contribution to the practice of their faith’.
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But theology as a whole should not be dominated by theory. Birch, et al highlight an important point, 'In general, academic theology spends too much time asking formal questions about the nature and method of theology and too little in actually doing the work of theology'.
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Theological study serves as the basis for theological practice. While practice is a major aspect of theology, one should not neglect the academic side of theology. Regarding the dominance of the practical aspect of theology, Macquarrie makes it clear. 'It is foolish, for instance, to suggest that we need devote ourselves only to the practical tasks of Christianity... they do not in the slightest degree take away the need for fundamental theological thinking. Christian action itself will become aimless and sporadic unless it is illuminated by clear theological understanding'.
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Küng argues, 'If Christians with their theology wish to undertake a critical function in society—in certain respects and within certain limits—they must know and be able to explain the basis of their criticism'.
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Ignorance of theological study is detrimental to theology in practice, as such understanding serves as the basis for responsible action. In light of this, one must examine the various traditions through which theology is transmitted, and the contexts in which it is studied and done.
Tradition
’I commend you because you remember me in everything and maintain the traditions just as I handed them on to you.’
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The Christian faith is passed down from one generation to another by means of oral or written tradition. One needs only to attend a church service to experience the passing down of oral tradition; similarly, one needs only to read from the vast collection of Christian works to experience the passing down of written tradition. As we pass our knowledge onto others in the same way, we take our place in the cycle.
For the Roman Catholic Church, Sacred Tradition refers to the way the Bible has been handed on and interpreted, as well as the ‘conciliar decisions, creeds, worship, and the consistent teaching of the Church’
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Reformed Protestants, on the other hand, have in the past held that revelation has been passed on to us by scripture alone, but recently seem to acknowledge a positive role for tradition.
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Lukefahr emphasizes that Catholic belief cannot be limited to scripture. His argument revolves around the fact that early in the life of the church there was no New Testament, and he adds that ‘the first Christians believed in Sacred Tradition before a complete Bible existed’.
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But whether tradition is acknowledged or not, as long as it is properly understood, it does not serve as a rival to scripture, but as its necessary complement.
Berkhof notes that ‘an important function of tradition is to show the relevance of the biblical message for each new era and situation’.
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This entails that, upon encounter of such situations, expression of the biblical message adopts a different emphasis, interpretation, or elaboration in order to apply to the new conditions and urgencies. The contemporising of received traditions can be seen in the way the stories about the Patriarchs, the laws of Moses, prophecies or the sayings of Jesus are reinterpreted and changed. These shifts then become part of the traditions as they are passed on to the next generations.
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But there can be a disadvantage to tradition. ’Tradition can be understood in two ways. Firstly, as something negative, that which comes between us and the liberating message of Scripture. This was the reason why Jesus himself criticised the way in which religious leaders of the day used tradition’.
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The problem arises when tradition has not been properly understood, and when it dominates Scripture. Macquarrie points out that ‘just as we saw in the case of scripture, so with tradition there can be an uncritical and excessive regard that leads to bad theology’.
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For tradition to be useful as a tool of theology, it must take its place as a guide, and not as something that constricts Scripture to one specific interpretation. Additionally, in order to fully understand the message being handed on through tradition, the context in which it occurs must receive attention.
Context
Christianity never exists in some pristine, unhistorical form. It is always embedded within particular cultures and mediated through them.
The word 'context' has a number of meanings, but the one we will be concerned with is that of the cultural, economic, political and personal situation in which we live.
As mentioned earlier, our conception of God has come to us through historical events. ’He is not God who remains immovable in (or outside) a moving world, but the God who acts within the scope of human history, makes himself known in human happenings, reveals himself in a human way, makes possible encounter, conversation, association, with himself’.
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Theology is based on the belief that God’s revelation has taken place through nature, history, and human affairs. Thus it is necessary to study the historical circumstances of divine revelation, and the ways in which they may have influenced theological interpretation and reflection.
Theologians respond to the concerns and needs of their societies through their theologies. Paul, for instance, used differing approaches and content in his preaching of the gospel to the Jews and the Gentiles.
In order for theologians to produce theologies that are relevant to each context in which they find themselves, they must partake in contextual analysis. This attempt to understand the cause of societal problems is an examination of the social, economic, cultural, gender and political factors that exist and interact in a specific context.
As the theologian takes his place in the cycle of tradition, he interprets received tradition from within a sociological context. The tradition is subsequently handed down from that context, and re-interpreted by theologians of the next generation through their own sociological context. As contexts differ, so do the interpretations and reflections. ‘Any student of ideology can show that all Christian theologies in the past have expressed the experience and interests of some Christians rather than others’.
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It becomes clear that theological interpretations, which are expressed in beliefs, doctrines and methods of worship, reflect patterns of thinking that are present in particular times in history, and within specific cultures. Knowledge of these patterns is vital in order to fully grasp the received tradition.
Part of the contextual study of theological tradition involves analysis of Scripture. In the same way that we notice theologians throughout history addressing their societies in particular ways that respond to contemporary issues, and recognize the need to understand the context in which this occurs, so we recognize the need to understand the context in which the biblical authors recorded their accounts. Hermeneutics helps us to achieve this.
Hermeneutics
'Insofar as biblical texts form a part of a dynamic communication process, their essential hermeneutical nature is undeniable. Interpretation is essential to discerning the will of God'.
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Lategan, in his article Hermeneutics, describes it (in the most general terms) as the ‘art of understanding’.
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Hermeneutics is the theory of interpretation, and it provides a strategy that will enable us to understand what an author or speaker intended to communicate.
Hermeneutics can be understood in two ways: it can refer to the method and techniques used to interpret written texts, or it can refer to the conditions that make understanding possible. Either way, it is intrinsically linked to epistemology.
The etymology of the word hermeneutic is derived from the Greek hermeneueien, which is synonymous with interpretare, the Latin verb for interpreting. Theological hermeneutics, therefore, is the study of the interpretation of the Bible.
In modern hermeneutics, a threefold distinction is to be made:
• between what is said and what is intended with it;
• between the different authors, books, and witnesses; and
• between then and now
Uncritical appeals to scripture become virtually impossible once we are aware of this distinction. ’We have to restate what the authors intended to say, in its agreement with as well as deviation from the other biblical authors, in such a way that we today can hear it as the Word of God’.
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Theological hermeneutics is normally used in contrast to exegesis, where the latter is the practical interpretation, and the former is the underlying theory.
In interpretation of written documents, hermeneutics makes use of various approaches, most of which are called 'criticisms'. In terms of New Testament hermeneutics, for instance, diversities in Greek manuscripts are compared (textual criticism); the literal sense is detected (historical criticism); the antecedents from which the New Testament writers drew their information are studied (source criticism); the literary genre is diagnosed (form criticism); theological emphasis of New Testament writers is analysed (redaction criticism); passages are examined in the context of the entire New Testament or Bible (canonical criticism); the structure of New Testament works are analysed (structuralism); the real author is distinguished from the implied author and the real audience is distinguished from the implied audience (narrative criticism); the strategies used by the New Testament authors to make what was recounted effective are analysed (rhetorical criticism); and the text is studied as a response to the social and cultural settings in which it was produced (social criticism).
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Brown proposes that ‘different approaches to the text must be combined so that no ‘criticism’ becomes the exclusive manner of interpretation’.
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If these various approaches are considered inclusively, the intended meaning of the biblical authors becomes accessible to us.
Academic Disciplines Utilised
Detailed historical and linguistic study enriches Biblical studies by a judicious use of insights from other disciplines, such as literary criticism, sociology and archaeology. A wide range of further disciplines are drawn upon:
• It draws upon the approaches of philosophers throughout the centuries because philosophy can help us to think clearly about these things.
• It studies the Biblical texts in their social, historical and literary contexts because of the important place they play in shaping Jewish and Christian thought.
• It examines the history of the Christian community and its traditions because the context in which traditions develop needs to be understood.
• It learns from the approaches developed in the social sciences (e.g., psychology and sociology) because they throw light on how human beings interpret themselves.
• It studies the mystical and spiritual traditions because they often reflect intense experiences of God which men and women have.
• It takes seriously the challenges of agnosticism and atheism.
The editing and translation of classic texts of the Christian traditions, as well as commentaries on the books of the Bible, also continues to be an important contribution to the study of the Christian tradition.
A course usually has a compulsory core of biblical and doctrinal subjects, and students are required to gain a thorough knowledge of the historical and textual basis of the Christian faith, as well as studying its subsequent interpretation down to the present day. For this purpose it is often prescribed that students should have a sufficient knowledge of either New Testament Greek or Biblical Hebrew to be able to grasp points of interpretation which depend on linguistic factors.
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At the same time the wide range of options available through various course units may allow students to work more intensively in other fields of biblical, historical or doctrinal studies, or instead to branch out and study non-Christian traditions.
• Students are required to read and analyze large quantities of material at high speed, to communicate their ideas accurately and concisely in writing, and to defend them vigorously in discussion.
• Tutors look for skills acquired in for example, language and historical skills, the ability to analyze texts, and to think logically and critically. The key factor is academic potential.
• Employers look to high quality Arts graduates not for specific subject-related skills but for abilities which can be transferred into the world of work.
The whole course is bound together with all the various disciplines being brought to bear upon the contemporary interpretation of the Christian faith. It gives the opportunity to show an aptitude in language, to learn how to appreciate ancient cultures, to undertake close reading of ancient and modern texts, and to learn skills in analytical reason.
Faith Seeking Understanding
The modern world raises many new questions for religious faith, such as the relations between science and religion, the interaction of social theory and Theology, issues related to peace and justice, and the need to take account of the plurality of world religions in the formulation of belief.
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Theology facilitates Christian ministerial formation, enabling the relation of the Christian faith to the wider community, by enabling students to acquire an increasingly integrated knowledge of biblical, doctrinal and historical studies, and to acquire skills for ministry.
Hermeneutics is an extremely important part of Theology because of the contextual way in which Theological knowledge reaches us (i.e. tradition). The key to Theology is to have a coherent and reasonable foundation of theological theory. In practice, the work of a theologian is only as effective as the supporting theory is accurate. Since Theology is handed down through tradition and takes place in various contexts, these factors, as well as the discipline of hermeneutics must be examined critically. For the Christian, the relevance of Theology is evident in its task of transformation.
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1
Syn: Divinity. Cf: Theism, and Logic.
2
In 1970 the name of the Cambridge University Divinity Faculty course was changed to 'Theology and Religious Studies' and now Judaism, Islam, Hinduism, and Buddhism are all studied in their own right alongside Christianity within the Tripos, (the three year degree course).
3
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:85.
4
Keeley, Robin (Org. ed.) et al. The Lion Handbook of Christian belief. Lion Publishing, Herts. 1982:159.
5
’Many speak of Theology as a science of religion because they disbelieve that there is any knowledge of God to be attained.’ Prof. R. Flint (Enc. Brit.).
6
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:87
7
Berkhof, Hendrikus. Christian Faith: An Introduction to the Study of the Faith. Eerdmans, Grand Rapids. 1979:35.
8
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:3.
9
De Gruchy, John W. Doing Theology in Context. David Phillip, Cape Town. 1994:4)
10
This is simply restating, once again, that Theology is thinking through the implications of saying that our relationship to God is the core of who we are.
11
Philippians 4:8-9 NRSV
12
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:410.
13
De Gruchy, John W. Doing Theology in Context. David Phillip, Cape Twn. 1994:2
14
Deist, Ferdinand. A Concise Dictionary of Theological and Related Terms. Van Schaik, Pretoria. 1990.
15
Ralphs, et al. Exploring Theology: An Introductory Dictionary. Unisa Press, Pretoria. 2002:103.
16
Birch, Charles et al. Liberating Life: Contemporary Approaches to Ecological Theology. Orbis Books, New York. 1990:261.
17
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:Preface.
18
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:558.
19
1 Corinthians 11:2 NRSV.
20
Lukefahr, Oscar. A Catholic Guide to the Bible. Liguori Publications. 1994:33.
21
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:10.
22
Lukefahr, Oscar. A Catholic Guide to the Bible. Liguori Publications. 1994:10.
23
Berkhof, Hendrikus. Christian Faith: An Introduction to the Study of the Faith. Eerdmans, Grand Rapids. 1979:93.
24
The Anchor Bible Dictionary. Doubleday, New York. 1992. Vol. VI:634.
25
De Gruchy, John W. Doing Theology in Context. David Phillip, Cape Town. 1994:7.
26
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:11.
27
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:308.
28
Birch, Charles et al. Liberating Life: Contemporary Approaches to Ecological Theology. Orbis Books, New York. 1990:268.
29
Lategan, Bernard C. The Anchor Bible Dictionary. Doubleday, New York. 1992. Vol III:150.
30
Lategan, Bernard C. The Anchor Bible Dictionary. Doubleday, New York. 1992. Vol III:149.
31
Berkhof, Hendrikus. Christian Faith: An Introduction to the Study of the Faith. Eerdmans, Grand Rapids. 1979:89-90.
32
Brown, Raymond E. An Introduction to the New Testament. Doubleday, New York. 1997:21-27.
33
Brown, Raymond E. An Introduction to the New Testament. Doubleday, New York. 1997:28.
34Oxford University written examinations candidates, for example, are provided with a copy of the ‘New Revised Standard Version with the Apocrypha (Anglicised Edition)’, except when they are answering questions on Hebrew or Greek texts. Those wishing to answer questions on Hebrew or Greek texts use in these cases, ‘The Greek New Testament (United Bible Societies, 4th edn. 1993)’ and ‘Biblia Hebraica Stuttgartensia (Stuttgart, 1977)’.
35
'Theology is ordered knowledge; representing in the region of the intellect what religion represents in the heart and life of man.' Gladstone.
36
© 2003. I hereby assert my right to be identified as the author of this work under the pen-name Book_Mouse in accordance with the Copyright Designs and Patents Act 1988 as amended by The Copyright (Computer Programs) Regulations 1992. References: CDPA 1988 ISBN 0105448885 and CCPR 1992 ISBN 0110251164.
Syn: Divinity. Cf: Theism, and Logic.
2
In 1970 the name of the Cambridge University Divinity Faculty course was changed to 'Theology and Religious Studies' and now Judaism, Islam, Hinduism, and Buddhism are all studied in their own right alongside Christianity within the Tripos, (the three year degree course).
3
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:85.
4
Keeley, Robin (Org. ed.) et al. The Lion Handbook of Christian belief. Lion Publishing, Herts. 1982:159.
5
’Many speak of Theology as a science of religion because they disbelieve that there is any knowledge of God to be attained.’ Prof. R. Flint (Enc. Brit.).
6
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:87
7
Berkhof, Hendrikus. Christian Faith: An Introduction to the Study of the Faith. Eerdmans, Grand Rapids. 1979:35.
8
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:3.
9
De Gruchy, John W. Doing Theology in Context. David Phillip, Cape Town. 1994:4)
10
This is simply restating, once again, that Theology is thinking through the implications of saying that our relationship to God is the core of who we are.
11
Philippians 4:8-9 NRSV
12
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:410.
13
De Gruchy, John W. Doing Theology in Context. David Phillip, Cape Twn. 1994:2
14
Deist, Ferdinand. A Concise Dictionary of Theological and Related Terms. Van Schaik, Pretoria. 1990.
15
Ralphs, et al. Exploring Theology: An Introductory Dictionary. Unisa Press, Pretoria. 2002:103.
16
Birch, Charles et al. Liberating Life: Contemporary Approaches to Ecological Theology. Orbis Books, New York. 1990:261.
17
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:Preface.
18
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:558.
19
1 Corinthians 11:2 NRSV.
20
Lukefahr, Oscar. A Catholic Guide to the Bible. Liguori Publications. 1994:33.
21
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:10.
22
Lukefahr, Oscar. A Catholic Guide to the Bible. Liguori Publications. 1994:10.
23
Berkhof, Hendrikus. Christian Faith: An Introduction to the Study of the Faith. Eerdmans, Grand Rapids. 1979:93.
24
The Anchor Bible Dictionary. Doubleday, New York. 1992. Vol. VI:634.
25
De Gruchy, John W. Doing Theology in Context. David Phillip, Cape Town. 1994:7.
26
Macquarrie, John. Principles of Christian Theology. SCM Press Ltd, London. 1966:11.
27
Küng, Hans. On Being a Christian. (translated by Edward Quinn) A. Wheaton and Co., Exeter, London. 1977:308.
28
Birch, Charles et al. Liberating Life: Contemporary Approaches to Ecological Theology. Orbis Books, New York. 1990:268.
29
Lategan, Bernard C. The Anchor Bible Dictionary. Doubleday, New York. 1992. Vol III:150.
30
Lategan, Bernard C. The Anchor Bible Dictionary. Doubleday, New York. 1992. Vol III:149.
31
Berkhof, Hendrikus. Christian Faith: An Introduction to the Study of the Faith. Eerdmans, Grand Rapids. 1979:89-90.
32
Brown, Raymond E. An Introduction to the New Testament. Doubleday, New York. 1997:21-27.
33
Brown, Raymond E. An Introduction to the New Testament. Doubleday, New York. 1997:28.
34Oxford University written examinations candidates, for example, are provided with a copy of the ‘New Revised Standard Version with the Apocrypha (Anglicised Edition)’, except when they are answering questions on Hebrew or Greek texts. Those wishing to answer questions on Hebrew or Greek texts use in these cases, ‘The Greek New Testament (United Bible Societies, 4th edn. 1993)’ and ‘Biblia Hebraica Stuttgartensia (Stuttgart, 1977)’.
35
'Theology is ordered knowledge; representing in the region of the intellect what religion represents in the heart and life of man.' Gladstone.
36
© 2003. I hereby assert my right to be identified as the author of this work under the pen-name Book_Mouse in accordance with the Copyright Designs and Patents Act 1988 as amended by The Copyright (Computer Programs) Regulations 1992. References: CDPA 1988 ISBN 0105448885 and CCPR 1992 ISBN 0110251164.
