Recent scholarly and ecclesial discussions about Scripture have invigorated an interest in what has come to be called theological exegesis or theological interpretation. With no denominational, institutional, or departmental home, this movement (if it can be called such) is both elusive and full of promise. It has brought together circles that often remain apart: Catholics, Orthodox, and Protestants, theological and biblical scholars, clergy and academics; yet the lasting impact on any of these circles remains to be seen. Many (even its advocates) are still asking, what is theological exegesis? As of yet, there is no uniform answer, but a minimal definition is possible. Rather than a particular method, hermeneutic, or doctrinal outcome, theological exegetes share a common conviction about the location of Scripture: the church. The Bible is not primarily the property of the academy, the culture, or the individual, but of the one Lord who gathers, upbuilds, and sends the people of God. Theological exegesis treats Scripture accordingly; it is discipleship in the mode of reading. [*]I would hasten to add, as Murry Rae's contribution makes clear, that the key is attention to Scripture's subject matter. Not only does this accord Scripture its true function as vehicle of revelation, it provides us with the proper stance for working out how to go about the gritting business of actual exegesis.
Of particular interest is Daniel Driver's essay, which, according to the Prolegomena, promises to demonstrate the overarching continuity of Childs' career.
[*] PTR 38 (2008), 5.
