Item description for The Meaning of Revelation (Library of Theological Ethics) by H. Richard Niebuhr & Douglas F. Ottati...
Overview This reissue of a 20th century classic emphasizes an understanding of God's revelation that takes seriously both the Bible itself and modern ideas about the nature of history. Includes a new Foreword by Ottati, which sets Niebuhr's work in the context of his other writings and explores the significance of this book.
This reissue of a twentieth-century classic by H. Richard Niebuhr emphasizes an understanding of God's revelation that takes seriously both the Bible itself and modern ideas about the nature of history. The book argues that God's revelation is "confessional history." The source and setting of basic Christian convictions lie within a historical framework. By his focus on revelation as personal experience, Niebuhr served as the igniting force for views of future theological movements that are still prevalent more than forty years after his death. First published in 1941, this masterful work is now enhanced with a new introduction by Douglas F. Ottati, which sets Niebuhr's work in the context of his other writings and explores the significance of this book.
The Library of Theological Ethics series focuses on what it means to think theologically and ethically. It presents a selection of important and otherwise unavailable texts in easily accessible form. Volumes in this series will enable sustained dialogue with predecessors though reflection on classic works in the field.
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Studio: Westminster John Knox Press
Est. Packaging Dimensions: Length: 9" Width: 5.94" Height: 0.45" Weight: 0.49 lbs.
Release Date Mar 2, 2006
Publisher Westminster John Knox Press
Series Library Of Theological Ethics
ISBN 0664229980 ISBN13 9780664229986
Availability 65 units. Availability accurate as of Oct 27, 2016 09:13.
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More About H. Richard Niebuhr & Douglas F. Ottati
H. RICHARD NIEBUHR was one of the most noted of American theologians. Among his books are several that are regarded as classics of American religou thought. The Kingdom of God in America, The Social sources of Denominationalism, and Christ and Culture. He was both a pastor and a scholar; he was ordained in 1916 by the Evangelical and Reformed Church after being graduated from Elmhurst College in 1912 and from Eden Theological Seminary in 1915. He served a pastorate in St. Louis, Missouri, from 1916 to 1918, hen joined Eden Theological Seminary as a professor. He became president of Elmhurst college, then taught at the Yale Divinity School from 1931 to 1962. Niebuhr was named Sterling Professor of Theology and Christian Ethics in 195. He died in 1962. MARTIN E, NARTY is the Fairfax M. Cone Distinguished Service Professor at the University of Chicago; he is senior editor of The Christian Century, and author, most recently, of Protestantism in the United States.
H. Richard Niebuhr was born in 1894 and died in 1962.
H. Richard Niebuhr has published or released items in the following series...
Reviews - What do customers think about The Meaning of Revelation (Library of Theological Ethics)?
superb Mar 15, 2007
niebuhr is more condensed than the recipe of milk in thai dishes, yet has kernels of real truth and clarity.
no run-around, no long-winds, no boring-brags
it's the real deal, in 1/10 the pages of others and with original thought (imagine!)
A Theological Classic Oct 27, 2003
It is completely ludicrous that this work is out of print. It is perhaps the most important of Richard Niebuhr's books (despite the continued influence of _Christ and Culture_ and _The Responsible Self_). One of the central issues theologians wrestled with in the 20th century was the rise of historicist thought. Such thought is still with us today; it is the grounding of postmodern secularist relativism -- because we are each limited by our prejudices (shaped by our social, geographical, and temporal locations), we cannot possibly critique one another. Niebuhr was one of the first theologians in American to offer a solid theological answer; his thought still resonates today in the work of Stanley Hauerwas and others, who argue that God has entered history and that we are to join this particular history, that of Israel, Jesus, and the Church. Niebuhr tells us Christians that we should acknowledge our groundedness, our contingencies, our limitations. Only God can transcend all these differences and present us with the gift of unity. God invites all to become part of this historical movement. Niebuhr's book is a difficult read, but worth the effort.
For Theological Eggheads Only Oct 12, 2003
Niebuhr hardly leaves a stone unturned in his search for the meaning of revelation. He provides an expanded view of revelation that is in the most part, acceptable. This book did present me with one problem- I am in a dilemma whether to shelve it among my political science books or amongst my theology books. I have to admit that the most fascinating aspect of this book was Niebuhrs critique of Marxist dialectical concept of history.
Niebuhr bases his study of revelation in history; the Christian faith is a historical faith and unless faith is grounded in history it cannot survive. Yet, being very careful, Niebuhr distinguishes revelation from history, for history is usually the history of injustice and brutality and not of God. This distinction separates Niebuhr from the old liberals and firmly grounds his faith in God and not in man. It seems that he is somewhat of an existentialist as seen by his discussion of inner and outer history. External history deals with objects and internal history deals with subjects. Revelation, according to Niebuhr falls into the category of inner history because it is a history that happens to us. This inner history is verifiable by the community; it is history as recorded not by the scientist, but by the poet.
Due to the existential character of revelation, Niebuhr states that revelation cannot be equated with Scripture, the only way that Scripture becomes revelatory is when men participate in the same spiritual history out of which the word came, it is only when we make the history of Jesus our history that the history of the Bible becomes revelation.
Niebuhr is justified in reacting against the objectifying and solidifying of revelation, yet, he goes to such extremes that, in the end, he denies God the power to reveal Himself. He does not believe that revelation includes such propositions that Jesus was born of a virgin, the Scriptures are inerrant, and history is catastrophic. In the end, Niebuhr denies the living God to act in history making his naturalistic presuppositions serve as the norm for the whole historical process.