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{{Short description|Historical and theological approach}}
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]'s depiction of the ] as '']'', 1482. With the ], it is the climax of Salvation History in Christian faith]] ]'s depiction of the ] as '']'', 1482. With the ], it is the climax of Salvation History in Christian faith]]
'''Salvation history''' ({{lang-de|Heilsgeschichte}}) seeks to understand the personal redemptive activity of ] within human ] to affect his eternal saving intentions.<ref>"Paul and Salvation History", in ''Justification and Variegated Nomism''; Volume 2 – The Paradoxes of Paul, eds. ], ], and ] (Grand Rapids, Michigan: Baker, 2004), p. 297.</ref> '''Salvation history''' ({{langx|de|Heilsgeschichte}}) seeks to understand the personal redemptive activity of ] within human ] in order to effect his eternal saving intentions.<ref>"Paul and Salvation History", in ''Justification and Variegated Nomism''; Volume 2 – The Paradoxes of Paul, eds. ], ], and ] (Grand Rapids, Michigan: Baker, 2004), p. 297.</ref>


This approach to history is found in parts of the ] written around the sixth century BC, such as ] and some of the ]. In Deutero-Isaiah, for example, Yahweh is portrayed as causing the ] at the hands of ] and the Persians, with the aim of restoring his exiled people to their land.<ref>''Exile and Restoration: A Study of Hebrew Thought of the Sixth Century BC'', ] (London: SCM Press, 1968), pp. 130–133.</ref> This approach to history is found in parts of the ] written around the sixth century BC, such as ] and some of the ]. In Deutero-Isaiah, for example, Yahweh is portrayed as causing the ] at the hands of ] and the Persians, with the aim of restoring his exiled people to their land.<ref>''Exile and Restoration: A Study of Hebrew Thought of the Sixth Century BC'', ] (London: SCM Press, 1968), pp. 130–133.</ref>


The salvation history approach was adopted and deployed by ], beginning with ] in ]. He taught a dialectical theology wherein believers were caught between the "already" of ] and ], and the "not yet" of the coming ] (or Christ's return to ] at the end of human history). He sought to explain the Christ's ] through the lens of the history of the Hebrew scriptures, for example, by drawing parallels and contrasts between ]'s ] and Christ's ] on the ]. The salvation history approach was adopted and deployed by ], beginning with ] in ]. He taught a dialectical theology wherein believers were caught between the "already" of ] and ], and the "not yet" of the coming ] (or Christ's return to ] at the end of human history). He sought to explain the Christ's ] through the lens of the history of the Hebrew scriptures, for example, by drawing parallels and contrasts between ]'s disobedience and Christ's ] on the ].


In the context of ], this approach reads the books of the ] as a continuous history. It understands events such as ] at the beginning of history (]), the ] established between God and ], ], and ], the establishment of David's dynasty in the holy city of ], etc., as seminal moments in the history of humankind and its relationship to God, namely, as necessary events preparing for the salvation of all by ]'s ] and ]. In the context of ], this approach reads the books of the ] as a continuous history. It understands events such as ] at the beginning of history (]), the ] established between God and ], ], and ], the establishment of David's dynasty in the holy city of ], the prophets,<ref>{{cite book|last=Daniels|first=Dwight Roger|title=Hosea and Salvation History: The Early Traditions of Israel in the Prophecy of Hosea|location=Germany|publisher=W. de Gruyter|year=1990}}</ref> as moments in the history of humankind and its relationship to God, namely, as necessary events preparing for the salvation of all by ]'s ] and ].<ref>{{cite book|publisher=Ignatius Press|title=Our Father's Plan: A Catholic Bible Study of Salvation History|year= 2002}}</ref>

Salvation history also plays a role in ], such as in the narrative of the ]: a term for a morally corrupt era and social order that prevailed in ] prior to the mission of ].{{Sfn|Munt|2015|p=436}}{{Sfn|Webb|2014|p=69–71}} A process in the ] and later Islamic literature where pre-Islamic Christian figures are re-narrated as Muslim or proto-Islamic precursors to Muhammad's mission has also been understood in the framework of salvation history.{{Sfn|Durmaz|2022|p=112–114}}


== See also == == See also ==
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== References == == References ==

=== Citations ===
{{Reflist}} {{Reflist}}

=== Sources ===

* {{Cite book |last=Durmaz |first=Reyhan |title=Stories Between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond |date=2022 |publisher=University of California Press}}
* {{Cite book |last=Munt |first=Harry |url=https://archive.org/details/arabs-and-empires-before-islam |title=Arabs and Empires before Islam |date=2015 |publisher=Oxford University Press |editor-last=Fisher |editor-first=Greg |pages=434–500 |chapter=Arabic and Persian Sources for Pre-Islamic Arabia}}
* {{Cite journal |last=Webb |first=Peter |date=2014 |title=Al-Jāhiliyya: Uncertain Times of Uncertain Meanings |url=https://www.academia.edu/7027512/Al_J%C4%81hiliyya_Uncertain_Times_of_Uncertain_Meanings |journal=Der Islam |volume=91 |issue=1 |pages=69–94}}
{{Authority control}}


] ]

Latest revision as of 23:59, 14 December 2024

Historical and theological approach
Pietro Perugino's depiction of the Crucifixion as Stabat Mater, 1482. With the resurrection of Jesus, it is the climax of Salvation History in Christian faith

Salvation history (German: Heilsgeschichte) seeks to understand the personal redemptive activity of God within human history in order to effect his eternal saving intentions.

This approach to history is found in parts of the Old Testament written around the sixth century BC, such as Deutero-Isaiah and some of the Psalms. In Deutero-Isaiah, for example, Yahweh is portrayed as causing the fall of the Neo-Babylonian Empire at the hands of Cyrus the Great and the Persians, with the aim of restoring his exiled people to their land.

The salvation history approach was adopted and deployed by Christians, beginning with Paul in his epistles. He taught a dialectical theology wherein believers were caught between the "already" of Christ's death and resurrection, and the "not yet" of the coming Parousia (or Christ's return to Earth at the end of human history). He sought to explain the Christ's mystery through the lens of the history of the Hebrew scriptures, for example, by drawing parallels and contrasts between Adam's disobedience and Christ's faithfulness on the cross.

In the context of Christian theology, this approach reads the books of the Bible as a continuous history. It understands events such as the fall at the beginning of history (Book of Genesis), the covenants established between God and Noah, Abraham, and Moses, the establishment of David's dynasty in the holy city of Jerusalem, the prophets, as moments in the history of humankind and its relationship to God, namely, as necessary events preparing for the salvation of all by Christ's crucifixion and resurrection.

Salvation history also plays a role in Islamic theology, such as in the narrative of the Jahiliyyah: a term for a morally corrupt era and social order that prevailed in pre-Islamic Arabia prior to the mission of Muhammad. A process in the Quran and later Islamic literature where pre-Islamic Christian figures are re-narrated as Muslim or proto-Islamic precursors to Muhammad's mission has also been understood in the framework of salvation history.

See also

References

Citations

  1. "Paul and Salvation History", in Justification and Variegated Nomism; Volume 2 – The Paradoxes of Paul, eds. D. A. Carson, Mark A. Seifrid, and Peter T. O'Brien (Grand Rapids, Michigan: Baker, 2004), p. 297.
  2. Exile and Restoration: A Study of Hebrew Thought of the Sixth Century BC, Peter R. Ackroyd (London: SCM Press, 1968), pp. 130–133.
  3. Daniels, Dwight Roger (1990). Hosea and Salvation History: The Early Traditions of Israel in the Prophecy of Hosea. Germany: W. de Gruyter.
  4. Our Father's Plan: A Catholic Bible Study of Salvation History. Ignatius Press. 2002.
  5. Munt 2015, p. 436.
  6. Webb 2014, p. 69–71.
  7. Durmaz 2022, p. 112–114.

Sources

  • Durmaz, Reyhan (2022). Stories Between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond. University of California Press.
  • Munt, Harry (2015). "Arabic and Persian Sources for Pre-Islamic Arabia". In Fisher, Greg (ed.). Arabs and Empires before Islam. Oxford University Press. pp. 434–500.
  • Webb, Peter (2014). "Al-Jāhiliyya: Uncertain Times of Uncertain Meanings". Der Islam. 91 (1): 69–94.
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