Sentences with phrase «of narrative theology»

This book has become a standard work in the growing area of narrative theology.

For example, there has been much talk of narrative theology.

As such, the work consists of a discussion and, in some instances, a development of themes of narrative theology in biblical and ecclesial issues.

This is somewhat surprising in light of the fact that one of the key texts prompting the renewal of narrative theology, the philosopher Alasdair MacIntyre's After Virtue (1981), is seriously concerned with the narrative integrity of a given single life.

This essay is adapted from his book Life Genres: The Personal Dimension of Narrative Theology (forthcoming from Eerdmans).

One of the chief themes of the narrative theology that came to prominence in the Anglo - American world in the late 1980s and early 1990s was the centrality of communal experience to the life of Christ's Church.

But something that has, I think, been neglected in the development of this narrative theology is the narrative dimension of individual Christian lives.

Not exact matches

It is fair to say that recent narrative theology has taken its characteristic forms precisely in order to counter this sort of thing.

That is the challenge facing anyone who would take narrative theology to the next level of critical and prophetic power.

The recent ferment in approaches to biblical study and new forms of criticism such as canonical criticism and narrative theology give promise of offering new insights on this subject.

I feel your narrative theology is too esoteric and is rebuffed by Old fashioned «thus saith the Lord» also I could use 98 % of what you wrote to support my position!

His observation is even more valid for theology, given the theologian's self - conscious use of mythological and narrative materials.

But unlike earlier waves of feminist theology, in which appeals to women's experience were a wakeup call about women's marginalization, today feminist theologians turn to women's narratives as a source of embodied knowledge.

In Out of Sorts, Sarah Bessey helps us grapple with core Christian issues using a mixture of beautiful storytelling and biblical teaching, a style well described as «narrative theology.»

Prime examples of this theology are found in the narratives of two dinner parties: one by the oaks of Mamre and the other in the village of Bethany.

When it comes to «storyland,» which is where beliefs, theories, theologies, and ever other kind of narrative we tell ourselves and each other, atheists object to the ridiculousness of the Christian story.

The top ten posts are below and it's a mish - mash of editorializing and story - telling and narrative theology across a whole rash...

The top ten posts are below and it's a mish - mash of editorializing and story - telling and narrative theology across a whole rash of topics.

Much of what Metz says about memory and narrative resonates with what process theology has learned from H. Richard Niebuhr's classic work on The Meaning of Revelation.15 There is, however, a certain difference.

I suggest that the whole biblical narrative, including Jesus, as well as all subsequent theology, is one vast story illustrating the simple fact that, in the end, we are all one, connected to each other and to our common Ground of Being.

A Christian theology that respects the meaning of the biblical narratives must begin simply by retelling those stories, without any systematic effort at apologetics, without any determined effort to begin with questions arising from our experience.

But to try to develop some general theory of the narrative shape of human experience as a foundation for Christian theology seemed to him «first to put the cart before the horse and then cut the lines and pretend the vehicle is self - propelled.»

He published the original version of The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic Theology in a Presbyterian adult education magazine called Crossroads in 1967, but it did not appear in book form until 1975 (Fortress), the year after he published The Eclipse of Biblical Narrative: A Study in Eighteenth - and Nineteenth - Century Hermeneutics (Yale University Press, 1974).

Moreover, the Christian narrative itself exists in a wide variety of versions, and it has never existed in such magnificent isolation as narrative theology seemingly supposes.

Narrative theology accepts the premises of post-modernism at many points but draws a radically different conclusion.

He boldly integrates this insight with his trinitarian theology by conceiving of the biblical narrative as «the final truth of God's own reality» in the mutual relations of God the Father, His incarnate Son, and the eschatological accomplishment of their communion by the Spirit.

I do not argue that the reflexes of abstraction and generalization have no function at all, but we need to be more honest about their derivative quality and about the normalness of narrative or hortatory genres as good theology.

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.

Some attention to the story form in apocalyptic can show us some of the reasons why the narrative form is in trouble, while process theology has some fundamentally useful hints about how we may re-imagine the story, or grasp a new narrative vision of the world, which will enable us to set the new into a meaningful framework and respond to it with hope.

As the volume's editor, Michael Sherwin, observes, this book is «nothing less than a theology of conversion and Christian vocation expressed in a narrative that traces the effects of God's mercy upon the lives of a generation searching for meaning.»

Of books about narrative theology, one is increasingly tempted to declare, Satis!

It contains truth and fiction written in very lively narrative form reflecting both theology of the East Syrian church and the history of the origins of Christianity in India.

But by aligning themselves with those who use a combination of racial theory and customized theology to promote a false narrative for the sake of Palestinian nationalism, the Telos Group is complicit in an ideological process that is not only anti-Israel, but one that leads to some very dark consequences.

In Out of Sorts, Sarah Bessey — award - winning blogger and author of Jesus Feminist, which was hailed as «lucid, compelling, and beautifully written» (Frank Viola, author of God's Favorite Place on Earth)-- helps us grapple with core Christian issues using a mixture of beautiful storytelling and biblical teaching, a style well described as «narrative theology.»

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».

Ricoeur reminds us that the entire theology of Israel is organized around discourse, narratives, instructions (Torah), and prophecy — never on the basis of the numinous.

Girard, however, fails to see the richness, multivalency, and ambiguity inherent in the language of sacrifice in Jewish and Christian thought; he fails to grasp, in particular, the conversion theology effects of the story of wrath into the story of mercy, or how it replaces the myth of sacrifice as economy with the narrative of sacrifice as a ceaseless outpouring of gift and restoration in an infinite motion exceeding every economy»

I call the made - up thing I do «narrative theology» because in almost all of my writing, I'm exploring the ways that I encounter God theologically in my life as it stands.

McFague launches a cogent argument for a narrative theology tied to Jesus» parables, the rich texture of metaphor and a feminist perspective.

In this servant task, theology draws on several sources, placing them all under the norm of God's narrative - shaped Word in scripture.

The essence of both Christianity and theology, then, is not propositional truths enshrined in doctrines but a narrative - shaped experience.

The third section, fifty percent longer than the first two together, considers several theological and philosophical questions raised by the relation between sacred theology and contemporary evolutionary theory, They include the distinction between spirit and matter, the unity of spirit and matter, the concepts of becoming, of cause and of operation, the creation of the spiritual soul, the insights of Aristotelian scholasticism, and the biblical narrative of man's origin as it relates to the theory of evolution.

On one hand, «life story» versions of theology point to the narrative character of human experience and thereby connect theology to the drama of suffering and hope.

A theology of testimony which is not just another name for the theology of the confession of faith is only possible if a certain narrative kernel is preserved in strict union with the confession of faith.

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 drama of cultural question and ecclesial counter question is also being played out in an interesting way in narrative theology.

Just as theology should not extol literal meaning over the language of narrative, paradox, irony and dialectic, neither should it commit itself to one worldview over another.

«Narrative theology» and ethicists are giving attention to the ways in which tradition informs our understanding of what we believe to be good.

then, that the theology of the epistles and the narrative of the gospels have a motive in common.

Unfortunately narrative theology has been frequently presented as a sense of relief at being delivered from Enlightenment modes of historicity, without attention to the dynamic, positive act of reconstitution.