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What Is Biblical Spirituality? 121 biblical spirituality,” 31 with the strong implication that what Southern Baptists do constitutes that biblical spirituality. Even the contributions which seem not to have any direct bearing on the Bible 32 reflect for them biblical spirituality, because the way this group believes is the biblical path. No serious attention is given in the article series to the vast gap that exists between the views expressed in the Bible and the way these modern authors see things; “der garstig breite Graben” of Lessing 33 between the then and now, and the intense philosophicalhermeneutical scholarship this awareness has elicited, 34 finds no reflection here. The link between ancient text and modern faith is understood to be both simple and direct; such a straightforward “hearing words from the mouth of God” 35 is biblical spirituality. The bridge of history is easily passed over. Moreover, no room is left for different or even opposing views both in and from the followed. There is little or no sense here of the hermeneutical circle, in which meaning is as much imposed as it is taken. Cf. e.g. Wright, “The Reformation Piety of Theodore Beza,” 43; “The SBJT Forum,” 86–88, 90, 91. 31 Wellum, “Editorial: ‘Spirituality,’” 3, following F. Schaeffer, True Spirituality (Wheaton: Tyndale House, 1971); cf. “The SBJT Forum,” 95. 32 Cf. Wright, “The Reformation Piety of Theodore Beza,” 38–53; Haykin, “‘Draw Nigh unto my Soul,’” 54–73; Johnson, “What’s New with the New Age?” 74–83. 33 See G. E. Lessing, “Über den Beweis des Geistes und der Kraft,” In Werke, 8. Bd.: Theologiekritische Schriften III, Philosophische Schriften (ed. H. Göpfert; München, 1777), 13. 34 Cf. e.g., E. Troeltsch, Über historische und dogmatische Methode in der Theologie (Gesammelte Schriften, II; Tübingen: JCB Mohr, 1922); F. Schleiermacher, Hermeneutik und Kritik. Mit einem Anhang sprachphilosophischer Texte Schleiermachers (hrsg. Manfred Frank; Frankfurt am Main: Suhrkamp Verlag, 1977); H.-G. Gadamer, Wahrheit und Methode. Grundzuge einer philosophischen Hermeneutik (Tübingen: Mohr, 1975); J. Derrida, Of Grammatology (Baltimore: Johns Hopkins University Press, 1976); J. Habermas, Theorie des kommunikativen Handelns (Bd.1: Handlungsrationalität und gesellschaftliche Rationalisierung, Bd. 2: Zur Kritik der funktionalistischen Vernunft; Frankfurt am Main: Suhrkamp Verlag, 1981). 35 Adam, “God’s Powerful Words,” 28; cf. 32–35.
122 The Old Testament and Christian Spirituality Bible, nor for positive a-biblical socio-cultural influence. 36 This cannot but create the impression of a Scripture domesticated to serve what has already been established; 37 a critical attitude, even though it exists, 38 is limited to the refinement of received views. The Bible is not so different from the “us” here; the Bible is “our” book. History is no problem. 7. Old Testament/Biblical Spirituality in Overview The four publication projects reviewed above indicate various ways of treating the Bible and its relationship to modern readers; that is, the historical bridge between the texts from the past and the lives in the present is crossed differently. The first and last projects reviewed altogether disregard the existence of a rupture in need of bridging. In the De la Croix volumes, the Bible texts are systematised in order to reflect timeless theological truths; in The 36 Paradoxically, underlying such strands of Christianity is a clearly non-biblical, namely ancient Greek-philosophical view of the nature of truth, which then is made to determine the whole identity of this Christian conception—cf. Lombaard, “Teks en Mens. J. H. le Roux se Lees van die Bybel,” 914 3 . 37 Cf. C. J. S. Lombaard, “The Bible in the Apartheid Debate,” in 1948 + 50 Years. Theology, Apartheid and Church: Past, Present and Future (ed. J. W. Hofmeyr, C. J. S. Lombaard and P. J. Maritz; Perspectives on the Church/Perspektiewe op die Kerk, Series 5: Vol. 1; Pretoria: IMER [Institute for Missiological and Ecumenical Research], University of Pretoria, 2001), 84–86, following Maimela (see Maimela, S. Proclaim Freedom to My People. Essays on Religion and Politics [Braamfontein: Skotaville Publishers, 1987], 36) and Deist (see F. E. Deist, “Using the Bible: The Hermeneutics of the Kairos Document,” in Perspektiewe op Kairos/Perspectives on Kairos [ed. J. W. Hofmeyr, J. H. H. du Toit and C. J. J. Froneman; Kaapstad: Lux Verbi, 1987], 128–29). 38 See F. W. Graf, “Protestantischer Fundamentalismus und liberaler Rechtsstaat,” in Köktendincilik ve Çogulculuk. Fundamentalismus und Pluralismus (ed. C. San; Schriftenreihe des türkisch-deutschen Kulturbeirats, 10; Ankara, 1996), 5–26.
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International Voices in Biblical St
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International Voices in Biblical St
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Copyright © 2012 by the Society of
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Table of Contents Betwixt Text and
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viii Introduction various coloniali
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The Old Testament in Christian Spir
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Undervaluation of the Old Testament
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Four South African Proposals for a
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A Central Theme to “Scriptural Sp
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11 A Central Theme to “Scriptural
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Four Recent Books on Spirituality a
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Spirituality of the Psalms 55 • F
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Spirituality of the Psalms 57 in th
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Spirituality of the Psalms 59 emplo
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Spirituality of the Psalms 61 This
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Spirituality of the Psalms 63 uncon
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Spirituality of the Psalms 65 a rep
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Spirituality of the Psalms 67 the f
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Spirituality of the Psalms 69 celeb
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Exegesis and Spirituality * ABSTRAC
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Exegesis and Spirituality 173 the t
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Exegesis and Spirituality 175 this
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Exegesis and Spirituality 177 If we
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Exegesis and Spirituality 179 and w
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Exegesis and Spirituality 181 namel
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Exegesis and Spirituality 183 empha
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Exegesis and Spirituality 185 Donah
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Exegesis and Spirituality 187 —
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Exegesis and Spirituality 189 Vorst
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The emerging discipline of Biblical
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