[Rezension von: Bucur, Bogdan Gabriel, Scripture re-envisioned : christophanic exegesis and the making of a Christian Bible]
The main goal of Bogdan Bucur’s Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible is twofold: on the one hand he wants to expand the methodological framework of Christian exegesis; on the other hand he wants to clarify the character and theological effect of the Old...
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| Format: | Electronic Review |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Oxford University Press
2021
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| In: |
The journal of theological studies
Year: 2021, Volume: 72, Issue: 2, Pages: 967-969 |
| Review of: | Scripture re-envisioned (Leiden : Brill, 2019) (Guiu, Adrian)
Scripture re-envisioned (Leiden : Brill, 2019) (Guiu, Adrian) Scripture re-envisioned (Boston : BRILL, 2018) (Guiu, Adrian) |
| Further subjects: | B
Book review
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| Online Access: |
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| 520 | |a The main goal of Bogdan Bucur’s Scripture Re-envisioned: Christophanic Exegesis and the Making of a Christian Bible is twofold: on the one hand he wants to expand the methodological framework of Christian exegesis; on the other hand he wants to clarify the character and theological effect of the Old Testament epiphanies.Bucur argues that ‘for early Christians discerning the radiant face of Christ in the visions of patriarchs and prophets of old is of course not a matter of scholarly ‘biblical exegesis’ alone, but a complex whole involving exegetical, visionary, pedagogical, ascetical, and liturgical dimensions’ (p. 6). The deep connection between what exegesis is all about and what is the Christological meaning of the Old Testament theophanies is explained in the insightful discussion of the Emmaus story which constitutes the theological prolegomenon of the book. Bucur then considers the Christian Wirkungsgeschichte (reception history) of a number of theophanic texts from the Hebrew Bible in order to substantiate his point about their character and role: the theophany of Mamre (Genesis 18), the burning bush theophany (Exodus 3), the early Christian connection of Sinai and Tabor (Exodus 19 and 33 in relation to Matthew 17), the theophanic assumptions behind the verse ‘worship at the footstool of his feet’ (Ps. 98/99:5 and 131/132:7), the vision of Isaiah (Isaiah 6), the vision of Habakkuk (Hab. 3:2, LXX), Daniel’s vision of the Son of Man and the Ancient of Days (Daniel 7), and finally the theophany of the three young men in the furnace (Daniel 3). | ||
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