Promises classification chart
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One annoyance I have with Logos is its tendency to choose a single option that stresses one particular aspect and present it without mention of the alternative. For example, I would like to see multiple ways of classifying the promises. Some of the options (from Perplexity):
Jewish Classifications
Rabbinic Classification
Traditional rabbinic literature often categorizes promises based on their recipients:
- Promises to the Patriarchs
- Promises to Israel as a Nation
- Promises to Individuals
- Universal Promises
Maimonides' Approach
Maimonides, in his philosophical works, implied a classification of promises:
- Conditional Promises
- Unconditional Promises
- Allegorical Promises
- Messianic Promises
Modern Jewish Scholarship
Contemporary Jewish scholars often classify promises thematically:
- Land Promises
- Covenant Promises
- Redemption Promises
- Blessing Promises
Christian Classifications
Covenant Theology Classification
This approach, common in Reformed theology, categorizes promises according to covenantal frameworks:
- Adamic Promises
- Noahic Promises
- Abrahamic Promises
- Mosaic Promises
- Davidic Promises
- New Covenant Promises
Dispensationalist Classification
Dispensationalist scholars often categorize promises based on their fulfillment:
- Fulfilled Promises
- Partially Fulfilled Promises
- Future Promises
- Typological Promises
Christocentric Classification
Many Christian theologians classify promises in relation to Christ:
- Messianic Promises
- Soteriological Promises (relating to salvation)
- Ecclesiological Promises (relating to the Church)
- Eschatological Promises
Historical Classifications
Patristic Classification
Early Church Fathers often categorized promises as:
- Temporal Promises
- Spiritual Promises
- Eternal Promises
Medieval Scholastic Approach
Medieval Christian scholars sometimes classified promises according to the four senses of scripture:
- Literal Promises
- Allegorical Promises
- Moral Promises
- Anagogical Promises
Contemporary Scholarly Approaches
Form-Critical Classification
Based on the literary form of the promise:
- Covenant Formulas
- Oracle Promises
- Prophetic Promises
- Wisdom Promises
Socio-Historical Classification
Categorizing promises based on their historical context:
- Pre-Exilic Promises
- Exilic Promises
- Post-Exilic Promises
- Intertestamental Promises
Thematic Classification
Many modern scholars classify promises based on their primary themes:
- Salvation Promises
- Judgment Promises
- Restoration Promises
- Blessing Promises
Rhetorical Classification
Focusing on the rhetorical strategies employed:
- Declarative Promises
- Conditional Promises
- Performative Promises
- Symbolic Promises
Walter Brueggemann's Classification
Walter Brueggemann, in his work on Old Testament theology, proposes a classification based on the rhetorical function of promises:
- Promises of Presence
- Promises of Blessing
- Promises of Land
- Promises of Progeny
- Promises of Deliverance
N.T. Wright's New Testament Promise Classification
N.T. Wright, focusing on New Testament promises, suggests:
- Covenantal Promises
- Kingdom Promises
- New Creation Promises
- Spirit Promises
Jon D. Levenson's Covenantal Approach
Levenson, a Jewish scholar, classifies promises within a covenantal framework:
- Sinaitic Covenant Promises
- Davidic Covenant Promises
- Abrahamic Covenant Promises
- New Covenant Promises
Craig L. Blomberg's Holistic Classification
Blomberg proposes a classification that spans both testaments:
- Material Promises
- Spiritual Promises
- Relational Promises
- Eschatological Promises
Gordon D. Fee's Pneumatological Classification
Fee, focusing on the role of the Spirit, suggests:
- Promises of the Spirit's Presence
- Promises of the Spirit's Power
- Promises of the Spirit's Guidance
- Promises of the Spirit's Transformation
Richard B. Hays' Intertextual Approach
Hays classifies promises based on their intertextual relationships:
- Echoed Promises
- Reconfigured Promises
- Thematic Promises
- Narratival Promises
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."