text: Also in associated with God as the author of causation of events in the cosmos and in history we may also apply the description of Bonaventure of God as an Exemplary Cause. Thus the universe was created according to the Divine Plan, from the things present in the mind of God from all eternity. God in causing things to exist and work towards a purpose shows something of God’s own character. If we apply this to prophecy then what is revealed in prophecy is related to God’s character and purpose for the development of the cosmos and human society. This is shown in the events of the life of Israel and the visionary messages of the prophets towards the immediate future, related to God’s former and revealed covenant with the patriarchs and the people of Israel.
  The movement known as the Historical –Critical textual analysis has grown up in various parts of the church. Its own history of development need not concern us. There are various parts of the church for whom such a textual analysis is too subjective and may claim that is does damage to the authority of scripture as it has been received. However I firmly believe that as with science today the analysis of biblical texts from a historical critical standpoint may do much to cast light on the reasons why particular texts were written or passed on in oral tradition and developed within the communities of Israel over e long period before taking the written content that we know. It is when we see the prophetic texts in the light of the probable historical situations that the texts can become grounded in an original historical experience of the people who then thought it important to preserve them. An appreciation of the life and the conditions of the prophet and the societies in which they lived does much to ground the scriptures in experience and offers interpretive keys for today. A historical approach can in fact help us to find modern resonance with current events and issues.
  A case in point is the now “classic” historical-critical division of the text of the long book of Isaiah into three historic periods and the work and ministry of several authors and editors who put together this long text. The parts of Isaiah related to three historic periods are generally as follows.
  Chapters 1-39. Largely concerned with the events in Judah and Jerusalem during the lifetime and ministry of Isaiah ben Amoz in Jerusalem, most particularly during the reigns of Ahaz and Hezekiah.
  Chapters 40-50. Often known as Isaiah II or Deuteo-Isaiah is argued to be largely the work of an author and prophet living among the exiles in Babylon after 597 BCE.
  Chapters 55-66. Often known as Isaiah III or Trito-Isaiah is largely the work of one or more authors living in Judah after the return of the exiles, living under the Persian kings.
  In the first place the original prophet from whom the book is named exercises his ministry to the court and people. His prophecies can be shown to be linked with the politics of the time and his attempted advice to king and people. He is a critic of what he sees as desertion of the covenantal faith and laws, warning of punishments to come if people will not change. But in the context of his critique he also offers visions of a better society to be brought by a righteous ruler. It is this mixture of critique of the present but hope for a new future that pervades his work and forms the backdrop of so many familiar prophetic passages about the Messiah and Emmanuel (God with us).