Above all else that the sixteenth-century German Reformer was known for, Martin Luther was a Doctor of the Holy Scriptures. One of the most characteristic features of Luther's approach to Scripture was his resolved christological interpretation of the Bible. Many of the Reformer's interpreters have looked back upon Luther's "Christ-centered" exposition of the Scriptures with sentimentality but have often labeled it as "Christianization," particularly in regards to Luther's approach of the Old Testament, dismissing his relevance for today's faithful readers of God's Word. This study revisits this assessment of Luther's christological interpretation of Scripture by way of critical analysis of the Reformer's "prefaces to the Bible" that he wrote for his translation of the Scriptures into the German vernacular. This work contends that Luther foremost believes Jesus Christ to be the sensus literalis of Scripture on the basis of the Bible's messianic promise, not enforcing a dogmatic principle onto the scriptural text and its biblical authors that would be otherwise foreign to them. This study asserts that Luther's exegesis of the Bible's "letter" (i.e., his engagement with the biblical text) is primarily responsible for his conviction that Christ is Holy Scripture's literal sense.

Reading the Bible to the glory of God. In 1952, C. S. Lewis's Mere Christianity eloquently defined the essential tenets of the Christian faith. With the rise of fractured individualism that continues to split the church, this approach is more important now than ever before for biblical hermeneutics. Many Christians wonder how to read the text of Scripture well, rightly, and faithfully. After all, developing a strong theory of interpretation has always been presented by two enormous challenges: A variety of actual interpretations of the Bible, even within the context of a single community of believers. The plurality of reading cultures—denominational, disciplinary, historical, and global interpretive communities—each with its own frame of reference. In response, influential theologian Kevin J. Vanhoozer puts forth a "mere" Christian hermeneutic—essential principles for reading the Bible as Scripture everywhere, at all times, and by all Christians. To center his thought, Vanhoozer turns to the accounts of Jesus' transfiguration—a key moment in the broader economy of God's revelation—to suggest that spiritual or "figural" interpretation is not a denial or distortion of the literal sense but, rather, its glorification. Irenic without resorting to bland ecumenical tolerance, Mere Christian Hermeneutics is a powerful and convincing call for both church and academy to develop reading cultures that enable and sustain the kind of unity and diversity that a "mere Christian hermeneutic" should call for and encourage

Invitation to Biblical Theology provides a thorough overview of biblical theology that is accessible for those new to the topic but substantial enough for advanced study. Defining biblical theology as the study of the whole Bible on its own terms, Jeremy Kimble and Ched Spellman begin with a brief history of the discipline followed by a survey of contemporary approaches. They then lay out their own approach, built on the framework of the canon, the covenants, and Christ. Taking God's plan of redemption in Christ as the uniting theme of Scripture, Kimble and Spellman survey the grand storyline of the Bible from Genesis to Revelation, showing how each division of the canon moves the overarching story forward. The following ten chapters survey central and recurring themes of Scripture including kingdom, worship, Messiah and atonement, God's glory, and mission. The authors conclude with reflections on how biblical theology can serve the church as well as the academy.

Since the nineteenth century, scholars have debated the controversial relationships between humanism, the Renaissance and the Reformation. Challenging the dominant narrative on the subject, Giovanni Tortoriello reconstructs the debates that characterized the early Reformation movements. He shows that Martin Luther's theology of the cross developed in reaction to the irenic tendencies of the Renaissance. With the spread of Platonism, Hermeticism, and Kabbalah in the fifteenth century, the identity of Christianity shifted and the boundaries between the different religions thinned. In response to this attempt to minimize the differences among the various religions, Luther reiterated the centrality and uniqueness of the salvific event of the cross. Confessional biases and theological prejudices have obliterated the role that Platonism, Hermeticism, and Christian Kabbalah played in the early Reformation debates. The author reconstructs these controversies and situates Luther's theology of the cross in this historical context.

Martin Luther is known for challenging the Roman Catholic church; yet reading God's Word was what Luther considered his primary task. Though he is often portrayed as reading the Bible with a bare approach, Todd R. Hains considers how Luther's interpretation of the text was actually guided by the church's established practice of hermeneutics.

A key emphasis of Brevard Childs's distinguished career has been to show not only that the canon of Scripture comprises both Old and New Testaments but also that the concept of -canon- includes the way the Christian church continues to wrestle in every age with the meaning of its sacred texts. In this new volume Childs uses the book of Isaiah as a case study of the church's endeavor throughout history to understand its Scriptures. In each chapter Childs focuses on a different Christian age, using the work of key figures to illustrate the church's changing views of Isaiah. After looking at the Septuagint translation, Childs examines commentaries and tractates from the patristic, Reformation, and modern periods. His review shows that despite an enormous diversity in time, culture, nationality, and audience, these works nevertheless display a -family resemblance- in their theological understandings of this central Old Testament text. Childs also reveals how the church struggled to adapt to changing social and historical conditions, often by correcting or refining traditional methodologies, while at the same time maintaining a theological stance measured by faithfulness to Jesus Christ. In an important final chapter Childs draws out some implications of his work for modern debates over the role of Scripture in the life of the church. Of great value to scholars, ministers, and students, this book will also draw general readers into the exciting theological debate currently raging in the Christian church about the faithful interpretation of Scripture.

Covering fundamental theological themes, this book provides a readable introduction that is comprehensive but not overwhelming.

This book offers a fresh cross-disciplinary approach to the current discussion on the Christian canon formation process. By carefully integrating historical, hermeneutical and theological aspects to account for the emergence of the canon, it seeks to offer a more comprehensive picture of the canon development than has previously been achieved. The formation and continuous usage of the Christian biblical canon is here viewed as an act of literary preservation and actualization of the church's apostolic normative tradition - 'the Scriptures and the Lord' - addressing, first of all, the church, but also the wider society. In order to grasp the complex phenomenon of the biblical canon, the study is divided into four parts, focusing respectively on linguistic and effective-historical, textual and material, performative, and ideational aspects of the canon. Attention is given to the scribal nomina sacra convention, the codex format, oral and written Gospel, early Christian liturgical praxis and the Rule of Faith. Bokedal argues that the canon was formed in a process, with its own particular intention, history, and direction. Throughout the study, history and theology, past and present are considered alongside each other. By using a Gadamerian hermeneutics of tradition, the reader's attention is directed to historical dimensions of the canon and its interpretative possibilities for our time. The notion of effective history (Wirkungsgeschichte), as well as the interaction between text, community and reader are crucial to the argument. The canonical text as text, its interpretation and ritual contextualization are highlighted as unifying elements for the communities being addressed.

The early church received the Scriptures of Israel as Christian Scriptures and did not change them. The older testament was received as a witness to God, and when a newer testament emerged, the older was not dismissed, harmonized, or edited. Rather, the church moved forward with a two-testament witness. Christopher Seitz, an internationally renowned expert in canonical interpretation, illuminates the two-testament character of Scripture and its significance for the contemporary church. He interacts critically with current interest in the New Testament's use of the Old Testament and addresses an issue of perennial concern: how to hear both testaments as Christian witness.