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Reprint of the original, first published in 1860.
Christopher Hall shows that studying the writings of the leaders of the early church reveals how the Bible was understood in the centuries closest to its writing. He also lays out how modern Christians can benefit from patristic interpretation of Scripture.
Whereas scholarly study of Creationism usually places it in the context of religion and the history or philosophy of science, The Creationist Debate, here revised and completely updated in its second edition, has been written in the conviction that creationism is ultimately about the status of the Bible in the modern world. Creationism as a modern ideology exists in order to defend the authority of the Bible as a repository of transhistorical truth from the challenges of any and all historical sciences. It belongs to and is inseparable from Protestant Fundamentalists' desire to resubject the modern world to the authority of the inerrant Bible. Intelligent Design creationism, to the extent that it distinguishes itself from reactionary biblicism, is a program advocating a supernaturalist, providentialist understanding of the world. Accordingly, The Creationist Debate situates Creationism and Intelligent Design in relation to the rise, from the early modern period onwards, of historical thinking in various scientific and scholarly disciplines (including theories of the earth, chronology, civil history, geology, biblical criticism, paleontology, evolutionary biology, and anthropology) in their complex relationship to the status of the Bible as an historical authority. It argues that the debate over Creationism is at bottom a debate over how to interpret the biblical text rather than over how to interpret the world.
This study examines the contentious claim that much evangelicalism is fundamentalist in character. Within Protestantism, the term `fundamentalism' denotes not only a movement but also a mentality which has greatly affected evangelicals, and which involves preserving as factual a reading of scripture as possible. Here the development and dismantling of the fundamentalist mentality is examined in light of philosophical influences upon evangelicalism over the last three centuries, notably: Common Sense Realism, neo-Calvinism, and modern hermeneutical philosophy. Particular attention is paid to James Barr's critique of fundamentalism and to evangelical rejoinders. Harriet A. Harris proposes that the fundamentalist mentality does not do justice to evangelical experience since it is more concerned with the Bible's factual truthfulness than with its life-giving effects. An appendix on Global Fundamentalism brings together two rarely united fields of study: Protestant fundamentalism's relation to evangelicalism, and its relation to resurgent movements in other religions.
In this volume noted Evangelical historians and theologians examine the charge of the supposed "ahistorical nature of Evangelicalism" and provide a critical, historical examination of the relationship between the Protestant evangelical heritage and the early church. In doing so, the contributors show the long and deeply historical rootedness of the Protestant Reformation and its Evangelical descendants, as well as underscoring some inherent difficulties such as the Mercersburg and Oxford movements. In the second part of the volume, the discussion moves forward, as evangelicals rediscover the early church-its writings, liturgy, catechesis, and worship-following the "temporary amnesia" of the earlier part of the twentieth century. Most essays are accompanied by a substantial response prompting discussion or offering challenges and alternative readings of the issue at hand, thus allowing the reader to enter a conversation already in progress and engage the topic more fully. This bidirectional look-understanding the historical background on the one hand and looking forward to the future with concrete suggestions on the other-forms a more full-orbed argument for readers who want to understand the rich and deep relationship between Evangelicalism and the early church.
This practical textbook is "the most exhaustive single work in our language on the history of the interpretation of the Scriptures." So affirms Dr. Wilbur M. Smith, well-known Bible scholar. Milton S. Terry's book on 'Biblical Hermeneutics' (the science of interpretation) is conveniently divided into three main areas: Part I -- Introduction to Biblical Hermeneutics Part II -- Principles of Biblical Hermeneutics Part III -- History of Biblical Interpretation This ideal standard textbook abstains from dogmatism and adheres strictly to the method of scientific and conscientious inquiry. It ranks as a classic in its field. Adapted to meet the practical needs of most students studying the Word of God, 'Biblical Hermeneutics' is a model text for interpreting the Bible.