The Kabakovs are amongst the most celebrated Russian artists of their generation, widely known for their large - scale installations which draw upon the visual culture of the former Soviet Union and
narrative traditions of Russian literature, often addressing universal themes such as utopia, dreams, fears and the human condition.
Both christology and trinitarian theology were articulated according to an ontology that not only gained little or nothing from
the narrative traditions of the Jews, but displaced those traditions very effectively.
For a time, it slips into the frustrating
narrative tradition of the terrified female lead and the partner that won't believe her, and although this is eventually addressed, it's annoying all the same.
It also removes a lot of
the narrative tradition of comics — for instance, there's no page layout to situate the single panel within (the «spatio - topia» (Groensteen, 2007) or «architecture of the page»), and there's no natural page break to punctuate or create natural cliff - hangers by adding anticipation about what might be on the next page.
Not exact matches
But despite MacIntyre's eloquent exploration
of what makes a human life coherent, theologians tended to find more compelling what he says about the
narrative coherence (or incoherence)
of whole
traditions.
The triviality, even fatuousness,
of many current ways
of talking about «our stories» has led many thoughtful Christians to abandon the
traditions of personal
narrative or testimony as tokens
of misbegotten «individualism.»
«The tone
of the writing, the format
of the page, and the directness
of the dialog allows the
tradition of passing down the biblical
narrative to come through in «The Voice.»»
V «Priestly» laws and
narratives of Genesis - to - Joshua («P») written on basis
of earlier
traditions.
The passion
narrative — its basis derived from the common Christian
tradition of Jesus» last days in Jerusalem.
Familiarity with stories
of cures by similar methods in Jewish and pagan literature may have influenced the
tradition of this miracle, so different from Jesus» usual practice in the Synoptic
narratives.
To begin with, there was the
narrative of Jesus» death — the longest continuous
narrative in the
traditions about him and the earliest to take fixed form, according to modern form critics.
Perhaps it is necessary to admit that the
narrative, at least in the grand nineteenth - century
tradition of Tolstoy, Austen, and Melville, is not the form for our time.
In two brief
narratives belonging to the later stratum
of the
tradition, the church has shown vividly how this decisive Either - Or dominates the preaching
of Jesus, how every other interest disappears before the exclusiveness
of the demand
of God.
Its
narratives Contain many echoes
of the stories in Mark and some
of those which occur in Luke, and the evangelist has modified and added to the earlier
traditions (his Gospel is generally agreed to be the latest
of the four) in such a way as to make them the vehicle for a great body
of deep religious truth.
In fact, however, as I have indicated, I do not think that the Synoptic
traditions should be taken for the most part as factual history, but rather as reflections, cast in
narrative form,
of the theological thinking
of the early Church about the Easter appearances and
of various current controversies about them.
In any case, these words about painting are a fitting description
of Davies's own
narrative art, provocative in its «farcing out»
of Christian
tradition and powerful in its evocation
of our human depth and variety.
Unlike the authors
of Habits, who give the impression that individualism simply leaves people without communities
of memory, MacIntyre correctly perceives that everyone lives within these communities, if only because our personal
narratives always depend on a sense
of history and
tradition.
The church is also being regarded as an important community
of memory because the other sources
of a rich
narrative tradition — families, ethnic groups, residential communities — are also subject to the growing pressures
of change, while more recent institutions, such as business firms and the mass media, are believed to have only shallow ties to the past.
It is largely another attempt to carry out the old Enlightenment program
of demolishing
tradition, ritual, cult and historical
narrative, except now without the Enlightenment's faith that reason and technology can assume their place.
that is, the mixing
of indigenous
traditions with Christian biblical
narratives, are not only identified but often encouraged as a continuing creative practice.
The skills in counseling, preaching and organization need to be informed by the great
narratives and insights
of the
tradition.
The feminist theologian approaching this question faces an additional dilemma insofar as the religious
narrative of the Western introspective confessional
tradition grounds identity in culturally «feminine» terms.
In the present text
of this
narrative, Moses goes up and down Mount Sinai no less than three times, and for a man reputed in the biblical
tradition to be in his eighties, that is no small chore.
The other
narrative form is from the settled
tradition of Israel that developed after the people took root in Canaan.
Instead, he tried to combine it with a number
of theological ideas — community,
tradition and universality — under one rubric, «
narrative.»
The writers
of Scripture sought to be faithful to available
tradition, with all the limitations
of oral culture, and were not necessarily averse to adjusting
narrative to Old Testament prophecy, iconic stories
of their culture, and theological proclamation.
If NT theology is understood as a response to certain key events
of the life
of Jesus in
narrative form, a comparison
of the different
traditions (synoptics, John, Paul) suggest a development, if not different understanding.I view this as a «human construct».
As has often been pointed out, the resurrection
narratives in the gospels — like the infancy
narratives — have the characteristics
of myth, while the
tradition in Luke and John that the first resurrection appearances were in Jerusalem can not satisfactorily be combined with the Galilee
tradition of Mark and Matthew.
Certainly Catholic Christianity has had the ability to engage the issue with seriousness, with respect for the integrity
of science, and with fidelity to the biblical
narrative and
Tradition of the Church, as evidenced by the efforts
of Pope Pius XII (Humani Generis, 1950) and Pope John Paul II [Address to the Pontifical Academy
of Sciences, October 22, 1996).
This takes us back to the earliest form
of the Jesus
traditions, before the development
of the
narrative gospel by Mark.
Hermeneutics, with its emphasis upon
tradition and
narrative, is central to the philosophy
of science now cognizant
of the false dichotomies between objectivity and subjectivity, science and ideology, engendered by the modern Enlightenment.
Narrative is an important dimension
of religion — especially within the Judeo - Christian
tradition.
Let us set down three observations: (a) Mark 15:40 - 16:8 possesses several features which divide it so sharply from the Passion
narrative that it could hardly have been the natural continuation
of that in the stage
of oral
tradition, (b) this pericope, however, could not have existed in its present form as an independent
tradition, (c) the pericope itself falls naturally into two parts, the first
of which can exist as an independent story, but the second
of which can not, for it depends upon the first.
Once the resurrection
of Jesus came to be proclaimed by way
of a
narrative set within an historical context, it is not surprising that, after the death
of the apostles, Christians
of the latter part
of the first century expanded this
tradition and produced others.
Every «theology
of the
traditions,» following von Rad, is built on this basic postulation that the Credo
of Israel is a
narrative confession on the model
of the nuclear Credo
of Deuteronomy 26:5 - 9.
The links, which state that the women were observers from a distance at both the crucifixion and the burial, appear to be editorial additions made by a literary editor, rather than part
of an original
narrative from oral
tradition.
In spite
of the diversity in the resurrection
narratives there is one important common theme which C. F. Evans draws to our attention when he says, «The one element which the
traditions, in all their variety, have in common is that the appearance
of the risen Lord issued in an explicit command to evangelize the world, yet the early decades
of the history
of the church, in so far as they are known to us, make it difficult to suppose that the apostles were aware
of any such command.»
These
traditions, such as the resurrection
narratives and the opening chapters
of Acts, certainly give us some very valuable clues concerning the rise
of the Easter faith, but each
of these has to be examined and evaluated before it can be used in constructing even a skeleton history in the events immediately following the death
of Jesus.
While it is true that John's Easter
narratives exhibit an advanced form
of the evolution
of the Easter
tradition, it is a mistake to think that John simply took a stage further the developments found in Matthew and Luke.
How do you account for the presence
of two discrete forms
of the oral
tradition (a healing story and a conflict story) in a single
narrative?
Accepting the notion that biblical
narratives are the product
of many layers
of oral
tradition, they see scripture as paradigmatic
of humanity's interpretation
of the experience (there is no such thing as uninterpreted experience!)
Most significant, perhaps, such an adult is frequently able to bind this diverse group
of young people together through
narrative, the telling
of stories from the
tradition.
Although we can not, today, reconstruct a single authentic healing or exorcism
narrative from the
tradition we have, we are none the less entitled to claim that the emphasis upon the faith
of the patient, or his friends, in that
tradition is authentic.
But the congregation, by both
tradition and demonstrable
narrative composition, is more powerfully associated with the struggle
of the whole church, the oikoumene, than often recognized.
It was a collection
of earlier written / oral
traditions of the 12 tribes fused together into a single
narrative.
I had been invited to attend as one who supposedly knew something about
narrative structure and the role
of storytelling in faith
traditions.
Joining the ranks
of Christian fundamentalism means also submitting one's own story to the biblical lens; conversion is really conversion into a particular
narrative tradition.
«
Narrative theology» and ethicists are giving attention to the ways in which
tradition informs our understanding
of what we believe to be good.
As the Roman Catholic and Orthodox
traditions have known for centuries, and many other churches have discovered too, the only way that this extraordinary
narrative will yield its meaning is quite simply if we play the events at their original speed — God's speed, not ours — living in and through the events day by day: the grieving farewells, the betrayal and denial, the shuddering fear in the garden, the stretched - out day
of torture and forsakenness, and the daybreak
of wonder, color and tomb - bursting newborn life.
Swimme, a Catholic physicist and follower
of Thomas Berry, emphasizes how the
narrative revolution in science is now capable
of placing all our religious and other
traditions against the more fundamental backdrop
of a cosmic story.