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| ]'s depiction of the ] as '']'', 1482. With the Resurrection of Jesus, it is the climax of Salvation History in Christian faith]] | |||
| '''Salvation History''' (in ] ''Heilsgeschichte'') seeks to understand the personal redemptive activity of ] within human ] 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, MI: Baker, 2004), p. 297.</ref> | |||
| This approach to history is found in parts of the Old Testament written around the sixth century <small>BC</small>, such as ] and some of the ]. In Deutero-Isaiah, for example, Yahweh is portrayed as causing the fall of the Neo-Babylonian Empire 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'', Peter R. Ackroyd (London: SCM Press, 1968), pp. 130–133.</ref> The pattern of specific events in human history in which God clearly reveals his presence and saving actions. | |||
| The salvation history approach was adopted and deployed by Christians, beginning with ] in his ]. 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 ] (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 ]. | |||
| In the context of ] ], this approach understands events such as "the fall" 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 ]. | |||
| == See also == | |||
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Revision as of 20:09, 4 November 2016
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