Mark W. Elliott – författare

This three-volume work comprises over eighty essays surveying the history of Scottish theology from the early middle ages onwards. Written by an international team of scholars, the collection provides the most comprehensive review yet of the theological movements, figures, and themes that have shaped Scottish culture and exercised a significant influence in other parts of the world. Attention is given to different traditions and to the dispersion of Scottish theology through exile, migration, and missionary activity. The volumes present in diachronic perspective the theologies that have flourished in Scotland from early monasticism until the end of the twentieth century. The History of Scottish Theology, Volume I covers the period from the appearance of Christianity around the time of Columba to the era of Reformed Orthodoxy in the seventeenth century. Volume II begins with the early Enlightenment and concludes in late Victorian Scotland. Volume III explores the ''long twentieth century''. Recurrent themes and challenges are assessed, but also new currents and theological movements that arose through Renaissance humanism, Reformation teaching, federal theology, the Scottish Enlightenment, evangelicalism, missionary, Biblical criticism, idealist philosophy, dialectical theology, and existentialism. Chapters also consider the Scots Catholic colleges in Europe, Gaelic women writers, philosophical scepticism, the dialogue with science, and the reception of theology in liturgy, hymnody, art, literature, architecture, and stained glass. Contributors also discuss the treatment of theological themes in Scottish literature.

This three-volume work comprises over eighty essays surveying the history of Scottish theology from the early middle ages onwards. Written by an international team of scholars, the collection provides the most comprehensive review yet of the theological movements, figures, and themes that have shaped Scottish culture and exercised a significant influence in other parts of the world. Attention is given to different traditions and to the dispersion of Scottish theology through exile, migration, and missionary activity. The volumes present in diachronic perspective the theologies that have flourished in Scotland from early monasticism until the end of the twentieth century. The History of Scottish Theology, Volume I covers the period from the appearance of Christianity around the time of Columba to the era of Reformed Orthodoxy in the seventeenth century. Volume II begins with the early Enlightenment and concludes in late Victorian Scotland. Volume III explores the ''long twentieth century''. Recurrent themes and challenges are assessed, but also new currents and theological movements that arose through Renaissance humanism, Reformation teaching, federal theology, the Scottish Enlightenment, evangelicalism, missionary, Biblical criticism, idealist philosophy, dialectical theology, and existentialism. Chapters also consider the Scots Catholic colleges in Europe, Gaelic women writers, philosophical scepticism, the dialogue with science, and the reception of theology in liturgy, hymnody, art, literature, architecture, and stained glass. Contributors also discuss the treatment of theological themes in Scottish literature.

This three-volume work comprises over eighty essays surveying the history of Scottish theology from the early middle ages onwards. Written by an international team of scholars, the collection provides the most comprehensive review yet of the theological movements, figures, and themes that have shaped Scottish culture and exercised a significant influence in other parts of the world. Attention is given to different traditions and to the dispersion of Scottish theology through exile, migration, and missionary activity. The volumes present in diachronic perspective the theologies that have flourished in Scotland from early monasticism until the end of the twentieth century. The History of Scottish Theology, Volume I covers the period from the appearance of Christianity around the time of Columba to the era of Reformed Orthodoxy in the seventeenth century. Volume II begins with the early Enlightenment and concludes in late Victorian Scotland. Volume III explores the 'long twentieth century'. Recurrent themes and challenges are assessed, but also new currents and theological movements that arose through Renaissance humanism, Reformation teaching, federal theology, the Scottish Enlightenment, evangelicalism, missionary, Biblical criticism, idealist philosophy, dialectical theology, and existentialism. Chapters also consider the Scots Catholic colleges in Europe, Gaelic women writers, philosophical scepticism, the dialogue with science, and the reception of theology in liturgy, hymnody, art, literature, architecture, and stained glass. Contributors also discuss the treatment of theological themes in Scottish literature.

Psalms 42-72, many of which are closely identified with King David as person as well as figure, include some of the most intimate and forceful expressions of Israelite/Judean spirituality. The Psalms reveal many theological points along the way; some of these developed, others inchoate. The security in Zion's God which replies to the longing of 'the soul' gives way to Psalms which keenly feel the absence of God, interspersed with assertions of the Lord's ability to save, and a widening sense of the scope of salvation as being in some sense 'communal'.Mark W. Elliott examines these and other themes in Psalms 42-72. He considers historical exegesis and makes use of literary approaches to get at the sense of the text. The riches of Christian praying and preaching of the psalms provide a guide into deeper theological assertion, with Elliott keeping one eye on the covenant relationship of faith and the other on Christ as author and finisher thereof.

Psalms 42-72, many of which are closely identified with King David as person as well as figure, include some of the most intimate and forceful expressions of Israelite/Judean spirituality. The Psalms reveal many theological points along the way; some of these developed, others inchoate. The security in Zion''s God which replies to the longing of ''the soul'' gives way to Psalms which keenly feel the absence of God, interspersed with assertions of the Lord''s ability to save, and a widening sense of the scope of salvation as being in some sense ''communal''. Mark W. Elliott examines these and other themes in Psalms 42-72. He considers historical exegesis and makes use of literary approaches to get at the sense of the text. The riches of Christian praying and preaching of the psalms provide a guide into deeper theological assertion, with Elliott keeping one eye on the covenant relationship of faith and the other on Christ as author and finisher thereof.

Psalms 42-72, many of which are closely identified with King David as person as well as figure, include some of the most intimate and forceful expressions of Israelite/Judean spirituality. The Psalms reveal many theological points along the way; some of these developed, others inchoate. The security in Zion''s God which replies to the longing of ''the soul'' gives way to Psalms which keenly feel the absence of God, interspersed with assertions of the Lord''s ability to save, and a widening sense of the scope of salvation as being in some sense ''communal''. Mark W. Elliott examines these and other themes in Psalms 42-72. He considers historical exegesis and makes use of literary approaches to get at the sense of the text. The riches of Christian praying and preaching of the psalms provide a guide into deeper theological assertion, with Elliott keeping one eye on the covenant relationship of faith and the other on Christ as author and finisher thereof.

Genesis and Christian Theology contributes significantly to the renewed convergence of biblical studies and systematic theology -- two disciplines whose relational disconnect has adversely affected not only the academy but also the church as a whole. In this book twenty-one noted scholars consider the fascinating ancient book of Genesis in dialogue with historical and contemporary theological reflection. Their essays offer new vistas on familiar texts, reawakening past debates and challenging modern clichés.Contributors:Gary A. Anderson Knut Backhaus Richard Bauckham Pascal Daniel Bazzell William P. Brown Stephen B. Chapman Ellen T. Charry Matthew Drever Mark W. Elliott David Fergusson Brandon Frick Trevor Hart Walter J. Houston Christoph Levin Nathan MacDonald Eric Daryl Meyer R. Walter L. Moberly Michael S. Northcott Karla Pollmann R. R. Reno Timothy J. Stone

Providing a model of how to 'do' biblical theology, this book also explores important emerging trends over the last five years including: reception-history as a means to grasping the theology of the bible; theological interpretation as a new form of lectio divina (meditative reading); the place of Jewish interpretation in forming a biblical theology; and the ever-present problem of losing Old Testament theology in New Testament theology. The second half of the book discusses the theme of Providence, as found in both Testaments, with insights gained from the history of biblical interpretation and from major attempts at working out a theology of Providence. Elliott focuses on Providence as it has been perceived rather than the themes of God's goodness and powerfulness in themselves.

Providing a model of how to ''do'' biblical theology, this book also explores important emerging trends over the last five years including: reception-history as a means to grasping the theology of the bible; theological interpretation as a new form of lectio divina (meditative reading); the place of Jewish interpretation in forming a biblical theology; and the ever-present problem of losing Old Testament theology in New Testament theology. The second half of the book discusses the theme of Providence, as found in both Testaments, with insights gained from the history of biblical interpretation and from major attempts at working out a theology of Providence. Elliott focuses on Providence as it has been perceived rather than the themes of God''s goodness and powerfulness in themselves.

Providing a model of how to ''do'' biblical theology, this book also explores important emerging trends over the last five years including: reception-history as a means to grasping the theology of the bible; theological interpretation as a new form of lectio divina (meditative reading); the place of Jewish interpretation in forming a biblical theology; and the ever-present problem of losing Old Testament theology in New Testament theology. The second half of the book discusses the theme of Providence, as found in both Testaments, with insights gained from the history of biblical interpretation and from major attempts at working out a theology of Providence. Elliott focuses on Providence as it has been perceived rather than the themes of God''s goodness and powerfulness in themselves.

Providing a model of how to 'do' biblical theology, this book also explores important emerging trends over the last five years including: reception-history as a means to grasping the theology of the bible; theological interpretation as a new form of lectio divina (meditative reading); the place of Jewish interpretation in forming a biblical theology; and the ever-present problem of losing Old Testament theology in New Testament theology. The second half of the book discusses the theme of Providence, as found in both Testaments, with insights gained from the history of biblical interpretation and from major attempts at working out a theology of Providence. Elliott focuses on Providence as it has been perceived rather than the themes of God's goodness and powerfulness in themselves.

Addressing a topic of perennial interest in Christian theology, this volume offers a constructive account of the doctrine of providence. Mark Elliott shows that, contrary to received opinion, the Bible has a lot to say about providence as a distinct doctrine within the wider scope of God''s acts of salvation. This book by a leading scholar of Christian theology and exegesis is a capstone of years of research on the history and theology of the doctrine of providence.

This book offers two things in particular: first, these are papers that have been commented on and re-worked in the context of a set of lively sessions from (International) SBL conferences from 2012 to 2014 (Amsterdam, St. Andrews, Vienna). Second, they offer an insight into the origins of the discipline as one which became conscious of itself in the early modern era and the turn to history and the analysis of texts, to offer something exegetical and synthetic. The fresh wind that the enterprise received in the latter part of the twentieth century is the focus of the second part of the volume, which describes the recent activity up to the present "state of the question." The third part takes a step further to anticipate the way forward for the discipline in an era where "canon"--but also "Scripture" and "theology"--seem to be alien terms, and where other ideologies are advanced in the name of neutrality. Biblical Theology will aim to be true to the evidence of the text: it will not always see clearly, but it will rely on the best of biblical criticism and theological discernment to help it. That is the spirit with which this present volume is imbued.

Addressing a topic of perennial interest in Christian theology, this volume offers a constructive account of the doctrine of providence. Mark Elliott shows that, contrary to received opinion, the Bible has a lot to say about providence as a distinct doctrine within the wider scope of God's acts of salvation. This book by a leading scholar of Christian theology and exegesis is a capstone of years of research on the history and theology of the doctrine of providence.

This commentary weaves together the interpretations of Christian exegetes, spanning the past two thousand years, who have concerned themselves with that most mysterious of texts, the book of Leviticus. Even when their commentaries seem most fanciful, the depths of meaning of the Hebrew text comes through in all its many and diverse translations and applications. What we discover is evidence of a biblical text at work in some of the most eloquent of spokespersons throughout the generations. The third book of the Bible is happily enjoying a resurgence of interest in Jewish and Christian quarters alike, being received as a book for the life of the faithful community. What is attempted here is the story of its Western-Christian reception.

This book demonstrates a number of approaches made by biblical scholars to find a theology of the Christian Scripture. It then considers attempts to bridge the gap between exegesis and dogmatics by appeal to the discipline of ‘fundamental theology’ and the doctrine of Revelation. It finds that, for all the interesting questions raised, one is forced back to the Bible from where one must form the themes and concepts which have been developed by theologians through the ages, and which with help from biblical historical critics can be made to refresh theology and serve the Church. This is done by examining the role of ‘faith’ in the two testaments and by considering how the Bible’s understanding of that which receives revelation is itself useful for the total enterprise of theology.

This book will offer an account not so much of God’s Providence an sich, but rather of divine providence as experienced by believers and unbelievers. It will not ask questions about whether and how God knows the future, or how suffering can be accounted for (as is the case in the treatments by William Lane Craig, Richard Swinburne, or J. Sanders), but will focus on prayer and decision-making as a faithful and/or desperate response to the perception of God as having some controlling influence. The following gives an idea of the ground to be covered: The patristic foundations of the Christian view of Providence; The medieval synthesis of ‘objective’ and ‘subjective’ views; Reformational and Early Modern: the shift towards piety; Modern Enlightenment: Providence and Ethics; Barth and the Sceptics; The sense of Providence in the Modern Novel and World.

This book will offer an account not so much of God’s Providence an sich, but rather of divine providence as experienced by believers and unbelievers. It will not ask questions about whether and how God knows the future, or how suffering can be accounted for (as is the case in the treatments by William Lane Craig, Richard Swinburne, or J. Sanders), but will focus on prayer and decision-making as a faithful and/or desperate response to the perception of God as having some controlling influence. The following gives an idea of the ground to be covered: The patristic foundations of the Christian view of Providence; The medieval synthesis of ‘objective’ and ‘subjective’ views; Reformational and Early Modern: the shift towards piety; Modern Enlightenment: Providence and Ethics; Barth and the Sceptics; The sense of Providence in the Modern Novel and World.

This book will offer an account not so much of God’s Providence an sich, but rather of divine providence as experienced by believers and unbelievers. It will not ask questions about whether and how God knows the future, or how suffering can be accounted for (as is the case in the treatments by William Lane Craig, Richard Swinburne, or J. Sanders), but will focus on prayer and decision-making as a faithful and/or desperate response to the perception of God as having some controlling influence. The following gives an idea of the ground to be covered: The patristic foundations of the Christian view of Providence; The medieval synthesis of ‘objective’ and ‘subjective’ views; Reformational and Early Modern: the shift towards piety; Modern Enlightenment: Providence and Ethics; Barth and the Sceptics; The sense of Providence in the Modern Novel and World.

Mark W. Elliott bietet unterschiedliche Interpretationen der im Hohen Lied verwendeten Metaphorik. Er zeigt, wie die Figuren des Bräutigams und der Braut verstanden wurden. Er richtet seine Aufmerksamkeit auf den historischen Kontext der Figuren, die einen Kommentar zum Lied zwischen den Konzilien von Konstantinopel in 381 und Chalcedon in 451 abgeben und berücksichtigt dabei theologische Auseinandersetzungen und geistige Bewegungen. Die meisten Ausleger sind sich darin einig, daß sich das Lied auf ein Zusammentreffen des Wort Gottes in seiner menschgewordenen Form bezieht. Dieses richtet sich an die gesamte Menschheit, die als gehorsame Braut gesehen wird.