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Author : Michael P. Murphy
Publisher : Oxford University Press on Demand
Page : 225 pages
File Size : 47,7 Mb
Release : 2008-01-09
Category : Language Arts & Disciplines
ISBN : 9780195333527
The book explores the many ways that the theological work of Hans Urs von Balthasar provides the model, content and optic for demonstrating the credibility and range of a Catholic imagination.
Author : Michael P. Murphy
Publisher : Oxford University Press
Page : 272 pages
File Size : 50,7 Mb
Release : 2008-01-09
Category : Religion
ISBN : 0198044275
A number of critics and scholars argue for the notion of a distinctly Catholic variety of imagination, not as a matter of doctrine or even of belief, but rather as an artistic sensibility. They figure the blend of intellectual, emotional, spiritual and ethical assumptions that proceed from Catholic belief constitutes a vision of reality that necessarily informs the artist's imaginative expression. The notion of a Catholic imagination, however, has lacked thematic and theological coherence. To articulate this intuition is to cross the problematic interdisciplinary borders between theology and literature; and, although scholars have developed useful methods for undertaking such interdisciplinary "border-crossings," relatively few have been devoted to a serious examination of the theological aesthetic upon which these other aesthetics might hinge. In A Theology of Criticism, Michael Patrick Murphy proposes a new framework to better define the concept of a Catholic imagination. He explores the many ways in which the theological work of Hans Urs von Balthasar (1905-1988) can provide the model, content, and optic for distinguishing this type of imagination from others. Since Balthasar views art and literature precisely as theologies, Murphy surveys a broad array of poetry, drama, fiction, and film and sets it against central aspects of Balthasar's theological program. In doing so, Murphy seeks to develop a theology of criticism. This interdisciplinary work recovers the legitimate place of a distinct "theological imagination" in critical theory, showing that Balthasar's voice both challenges and complements contemporary developments. Murphy also contends that postmodern interpretive methodology, with its careful critique of entrenched philosophical assumptions and reiterated codes of meaning, is not the threat to theological meaning that many fear. On the contrary, by juxtaposing postmodern critical methodologies against Balthasar's visionary theological range, a space is made available for literary critics and theologians alike. More important, the critic is provided with the tools to assess, challenge, and celebrate the theological imagination as it is depicted today.
Author : Roland Boer
Publisher : BRILL
Page : 308 pages
File Size : 50,9 Mb
Release : 2009-06-24
Category : Political Science
ISBN : 9789047429906
Criticism of Religion asks why and how some of the leading Marxist critics deal with the question of religion and theology. It offers a spirited critical commentary on the work of Lucien Goldmann, Fredric Jameson, Rosa Luxemburg, Karl Kautsky, Julia Kristeva, Alain Badiou, Giorgio Agamben, Georg Lukács, and Raymond Williams
Author : Roland Boer
Publisher : BRILL
Page : 497 pages
File Size : 49,5 Mb
Release : 2007
Category : Social Science
ISBN : 9789004161115
Why do some of the major Marxists of the twentieth century engage extensively with theology? What is the influence on their other work? This book explores the instersections between Marxism and theology in the work of Ernst Bloch, Walter Benjamin, Louis Althusser, Henri Lefebvre, Antonio Gramsci, Terry Eagleton, Slavoj Zižek and Theodor Adorno.
Author : Eta Linnemann
Publisher : Kregel Publications
Page : 0 pages
File Size : 45,8 Mb
Release : 2001
Category : Bible
ISBN : 0825430887
A former liberal scholar puts modern biblical criticism on trial—detailing how biblical critics often hold to biases rather than fact. First English edition.
Author : Criticism,Modern criticism
Publisher : Unknown
Page : 88 pages
File Size : 50,6 Mb
Release : 1874
Category : Bible
ISBN : OXFORD:600099934
Author : William D. Buhrman
Publisher : Peter Lang
Page : 146 pages
File Size : 53,8 Mb
Release : 2006
Category : Literary Criticism
ISBN : 0820463833
"Nathan Scott's Literary Criticism and Fundamental Theology reexamines the pioneering contribution of Nathan A. Scott, Jr. to the field of theology and literature. It both recalls Scott's achievement and suggests its continuing value by focusing on the question of Scott's method. Rather than following the traditional interpretation of Scott as a literary critic employing Paul Tillich's theology of culture, this book proposes that Scott's work is best understood as a form of fundamental theology. In doing so, it suggests that Scott's work models ways in which literary texts may be appropriately incorporated into theological discourse."--Publisher's website.
Author : John Barton
Publisher : Presbyterian Publishing Corp
Page : 218 pages
File Size : 48,5 Mb
Release : 2007-01-01
Category : Religion
ISBN : 9780664225872
Biblical criticism faces increasing hostility on two fronts: from biblical conservatives, who claim it is inherently positivistic and religiously skeptical, and from postmodernists, who see it as driven by the falsities of objectivity and neutrality. In this magisterial overview of the key factors and developments in biblical studies, John Barton demonstrates that these evaluations of biblical criticism fail to do justice to the work that has been done by critical scholars over many generations. Traditional biblical criticism has had as its central concern a semantic interest: a desire to establish the "plain sense" of the biblical text, which in itself requires sensitivity to many literary aspects of texts. Therefore, he argues, biblical criticism already includes many of the methodological approaches now being recommended as alternatives to it and, further, the agenda of biblical studies is far less fragmented than often thought.
Author : Roland Boer
Publisher : BRILL
Page : 368 pages
File Size : 45,6 Mb
Release : 2010-12-17
Category : Political Science
ISBN : 9789004189768
Through a lively and thorough critical commentary, Criticism of Theology engages with some of the most significant Marxists who are fascinated by religion: Max Horkheimer, E.P. Thompson, G.E.M. de Ste. Croix, Michael Löwy, Roland Barthes, Gilles Deleuze, Felix Guattari and Antonio Negri.
Author : Alan Jacobs
Publisher : Routledge
Page : 242 pages
File Size : 47,7 Mb
Release : 2018-03-08
Category : Philosophy
ISBN : 9780429982224
If the whole of the Christian life is to be governed by the "law of love"—the twofold love of God and one's neighbor—what might it mean to read lovingly? That is the question that drives this unique book. Through theological reflection interspersed with readings of literary texts (Shakespeare and Cervantes, Nabokov and Nicholson Baker, George Eliot and W. H. Auden and Dickens), Jacobs pursues an elusive quarry: the charitable reader.
Author : Roland Boer
Publisher : BRILL
Page : 391 pages
File Size : 42,8 Mb
Release : 2013-10-10
Category : Political Science
ISBN : 9789004252349
Winner of the 2014 Isaac and Tamara Deutscher Memorial Prize. In the Vale of Tears brings to a culmination the project for a renewed and enlivened debate over the interaction between Marxism and religion. It does so by offering the author's own response to that tradition. It simultaneously draws upon the rich insights of a significant number of Western Marxists and strikes out on its own. Thus, it argues for the crucial role of political myth on the Left; explores the political ambivalence at the heart of Christianity; challenges the bent among many on the Left to favour the unexpected rupture of kairós as a key to revolution; is highly suspicious of the ideological and class alignments of ethics; offers a thorough reassessment of the role of fetishism in the Marxist tradition; and broaches the question of death, unavoidable for any Marxist engagement with religion. While the book is the conclusion to the five-volume series, The Criticism of Heaven and Earth, it also stands alone as a distinct intervention in some burning issues of our time.
Author : Ernst Bloch
Publisher : Verso Books
Page : 325 pages
File Size : 40,6 Mb
Release : 2020-05-05
Category : Philosophy
ISBN : 9781789604559
In the twenty-first century, religion has come under determined attack from secular progressives in documentaries, opinion pieces and international bestsellers. Combative atheists have denounced faiths of every stripe, resulting in a crude intellectual polarization in which religious convictions and heritage must be rejected or accepted wholesale. In the long unavailable Atheism in Christianity, Ernst Bloch provides a way out from this either/or debate. He examines the origins of Christianity in an attempt to find its social roots, pursuing a detailed study of the Bible and its fascination for 'ordinary and unimportant' people. In the biblical promise of utopia and the scriptures' antagonism to authority, Bloch locates Christianity's appeal to the oppressed. Through a lyrical yet close and nuanced analysis, he explores the tensions within the Bible that promote atheism as a counter to the authoritarian metaphysical theism imposed by clerical exegesis. At the Bible's heart he finds a heretical core and the concealed message that, paradoxically, a good Christian must necessarily be a good atheist. This new edition includes an introduction by Peter Thompson, the Director of the Centre for Enrst Bloch Studies at the University of Sheffield.
Author : Jeffrey L. Morrow
Publisher : Wipf and Stock Publishers
Page : 162 pages
File Size : 51,5 Mb
Release : 2019-03-08
Category : Religion
ISBN : 9781532657405
Modern historical biblical criticism, while having many strengths, often operates under the pretensions of objectivity, as if such scholarship were neutral and disinterested. Examining the history and roots of modern biblical scholarship shows that such objectivity is elusive, and was never intended by the method's earliest practitioners. Building upon his earlier work in Three Skeptics and the Bible and Theology, Politics, and Exegesis, Morrow continues this historical investigation into the political and philosophical roots of modern biblical criticism in Pretensions of Objectivity, in the hope of developing a criticism of biblical criticism and of making space for theological exegesis.
Author : George Eldon Ladd
Publisher : Wm. B. Eerdmans Publishing
Page : 784 pages
File Size : 55,7 Mb
Release : 1993-09-02
Category : Religion
ISBN : 0802806805
Ladd's magisterial work on New Testament theology has well served scores of seminary students since 1974. Now this comprehensive, standard evangelical text has been carefully revised by Hagner to include an update of Ladd's survey of the history of the field of New Testament theology, an augmented bibliography, and an entirely new subject index.
Author : William Franke
Publisher : Wipf and Stock Publishers
Page : 112 pages
File Size : 42,8 Mb
Release : 2017-07-14
Category : Literary Criticism
ISBN : 9781532611025
With the tools of far-reaching revolutions in literary theory and informed by the poetic sense of truth, William Franke offers a critical appreciation and philosophical reflection on a way of reading the Bible as theological revelation. Franke explores some of the principal literary genres of the Bible—Myth, Epic History, Prophecy, Apocalyptic, Writings, and Gospel—as building upon one another in composing a compactly unified edifice of writing that discloses prophetic and apocalyptic truth in a sense that is intelligible to the secular mind as well as to religious spirits. From Genesis to Gospel this revealed truth of the Bible is discovered as a universal heritage of humankind. Poetic literature becomes the light of revelation for a theology that is discerned as already inherent in humanity’s tradition. The divine speaks directly to the human heart by means of infinitely open poetic powers of expression in words exceeding and released from the control of finite, human faculties and the authority of human institutions. CHRIS BENDA: The main title of your book, A Theology of Literature, is rather expansive in scope - it's the title of a manifesto - while the subtitle, The Bible as Revelation in the Tradition of the Humanities, narrows the focus to a particular text. This title seems to adumbrate your conception of the relationship between literature and the Bible. What is that relationship? WILLIAM FRANKE: Picking up on your suggestions, I would say that the book is a manifesto for literature as a revelation of the highest sort of truth of which the human heart and intellect are capable, and at the same time a manifesto for theology as the source and core of traditions of human knowledge. The Bible is taken as an outstanding example of both types of discourse, literature and theology, in some of their most marvelous and miraculous revelatory capacities. CB: In the introduction to your book, you ask, "What is a theological reading of the Bible, and what is a literary reading?" This question suggests different methods, different purposes, different outcomes. But you put forward another way of thinking about the relationship between the theological and the literary. What is that way? WF: The usual idea of the "Bible as literature" is that one can read the Bible just as good literature without presupposing any kind of religious belief. This makes it palatable to many who would otherwise not be interested. My approach, likewise, is to read the Bible for all that it is worth as literature, but I find precisely there the Bible's most challenging and authentic theology. Understanding literature in its furthest purport requires a kind of belief in language and the word. It entails a hopeful, loving, and faithful sort of understanding of what is said, and that already constitutes the rudiments of a theology. This is to take the Bible as an especially revealing example of a humanities text. The greatest of these texts generally contain an at least implicitly theological (or sometimes a/theological) dimension to the extent that they envision the final purpose of life and the meaning of the world as a whole. Whether or not they speak of "God," such texts are in a theological register wherever the unity and origin of existence are in question. Personalizing this origin as "God" is one interpretation that remains inevitable and imaginatively compelling for us, since we are persons. CB: You are not reading the Bible as literature in the same way that many others have been doing over the last several decades (even though Robert Alter, one of the foremost practitioners of that art, appears frequently in the pages of your book). Which aspects of the "Bible as literature" approach are, in your view, problematic, at least for your project, and which do you find of continuing value? WF: The tendency to reduce the Bible to mere literature is the approach that I wish to eschew. I emphasize that the Bible is truly revelatory as literature. This enables us to understand theological revelation, too, in a non-dogmatic sense, as having a much more general human validity. Appreciating the literary qualities and excellence of the Bible remains as crucial to my project as to the traditional approach. However, I stress that these literary features are not merely aesthetic effects or ornaments. They can be revelatory of the real. The ultimately real and true, which exceeds objectification and its inevitable oppositions, cannot be apprehended except through the imagination. CB: When you speak of the Bible as revelation, what do you mean? WF: I mean especially that it enables uncanny insight into the nature of reality as a whole and in its deepest core. Revelation conveys an infinite intelligence of life and of everything that concerns us as humans. I recognize knowledge as "revealed" to the extent that it rises beyond ordinary limits to a degree of knowing that somehow fathoms the whole or total or infinite. This means for many that revelation comes from God. But even before presupposing that we know anything about God, we can simply let revelation emerge from this extraordinary capacity of the mind to transcend itself toward what it cannot comprehend. In certain encounters with others, we can experience an infinite depth of love and life that boggles the mind and exceeds comprehension. It can transform our lives. Theological revelation is a compelling interpretation, handed down over generations in the human community, of this register of experience. CB: You seem to make a distinction between revelation and theological revelation. What is that distinction, and what import does it have for your argument? WF: No, I would rather emphasize the continuity between theological revelation and revelation in a more general, phenomenological sense of things simply coming to be known or openly "disclosed." This is important for keeping theology connected with the rest of human knowledge, although human knowledge itself, all along, has also harbored something that transcends it and all its finite means. I say "all along" because this problematic of the self-transcendence of knowledge towards an extra-worldly Other can be traced to the Axial Age in the middle of the first millennium BCE. Of course, a relationship with the Other who reveals himself or herself or itself as God belongs to the full sense of theological revelation as understood in biblical tradition. I consider this as a degree of revelation of our relationship with others envisaged in its absoluteness. CB: What do you mean when you talk about the "poetic potential" of language? Does all language have such potential, even what we might not typically think of as poetic - or even literary? WF: Language has infinite potential for meaning, and poetic language shows and exploits this potential most intensively. Language can be thought of as beginning with one word like "OM" that means everything all at once. By a process of disambiguation, more limited and specific meanings are differentiated from each other and assigned to different words. However, poetic language reverses this process and allows us to hear the multiple meanings buried in our metaphors and to divine the original unity of meaning in language behind the rationally differentiated senses of words in the language that we pragmatically employ, yet with loss of its potential wholeness of meaning. CB: Your book is concerned with the Bible as a humanities text. What is a humanities text and what does a humanities text do? Might we think of any text as having the potential to be a humanities text, as long as it is read "humanistically"? WF: Yes. Being a humanities text is a matter of how a text is read. But certain texts lend themselves more than others to touching on matters of deep and perennial human concern: life and death and love and war, greed and heroism, suffering and hope for liberation, redemption, etc. CB: You state that, prior to modernity, texts, including the Bible, "exercise[d] sovereign authority in determining [their] own meaning and in interrogating the reader and potentially challenging the reader's insight and very integrity." In secular modernity, by contrast, "texts taken as specimens for analysis are dissected according to the will and criteria of a knowing subject considered to be wholly external to them." What implications have modern, secular readings of the Bible, and of literature more generally, had for human knowledge and, indeed, for human existence; and how does our present time - what you call "the 'post-secular' turn of postmodern culture" - change how we relate to the Bible and literature? WF: The modern, secular era is the era of the individual knowing subject. The self-conscious human subject becomes the ground and foundation of all knowing, emblematically with Descartes's "I think therefore I am" as the inaugural proposition of modern philosophy. Hegel construed the history of philosophy this way. Texts become artifacts created by finite human subjects. Prior to this modern era and its constitutive Narcissism, the creation of the text was a much more open affair. It was not under the control of a unitary finite subject, the author. Human authors could be channels for revelations from beyond their own ken. Readers could explore texts for revelations from a higher authority than just the author's own intention. Augustine's reading the Bible as meaning infinitely more than its presumable human authors, starting with Moses, were able to comprehend is a good example (Confessions, Book X-XIII). CB: You quote John 1:14 ("The Word became flesh and dwelt among us") and claim that this statement "announces a general interpretive principle: the meaning of tradition is experienced only in its application to life in the present." Could you unpack that a bit? WF: Meaning in literature and life is much more than just an intellectual sense or dictionary definition. How words mean for us is rooted in our way of existing in the world. They have to take on our own flesh and dwell in and with us in order to realize their full potential to signify. This fact is conveyed poetically by the doctrine of the Incarnation that is clairvoyantly and beautifully expressed in the Gospel of John. CB: A Theology of Literature largely consists of explorations of the revelatory aspects of varying literary genres in the Bible. You look at mythology, epic, history, prophecy, apocalyptic, literature, poetry, and gospel. In the conclusion of your book, you suggest that "[a]ll of these genres, in some manner, are summed up and recapitulated in the Gospel." This is convenient, since we can't discuss each of these genres in depth. How, in brief, does the Gospel provide such a summation and recapitulation? WF: The gospel is a prophetic word in which the archetypal myth of Genesis and the epic history of Exodus and the words of the prophets are fulfilled by the apocalyptic event of Christ as Savior. It contains the life history of the Redeemer and includes many of his own sayings uttered with all their poetry ("Consider the lilies of the field, how they grow; they toil not, neither do they spin," etc.). It brings all these various forms and genres of revelation to a culmination in a word that exceeds all genres, not least history, in order to recast the mold of meaning and the very meaning of "truth." Its truth is made in being enacted and incorporated by those who believe in it and live it. In the terms of I John 1: 6, these are those who would "do the truth." CB: Your book is able to cover significant portions of the Bible despite its brevity, but of course it can't cover everything. The legal materials are one type of literature that doesn't get extended treatment, so I'm curious how you might understand them as revelatory texts within the tradition of the humanities. WF: The legal materials fundamentally express a relationship with God. They enable Israel to live in fellowship with the Lord and as sanctified by his love. "O Lord how I love thy law!" (Psalm 119: 97) exclaims the psalmist. The legal prescriptions in the Bible reveal God and the way to God in very particular circumstances and social conditions. But the relationship with God that they model is potentially valid in all times and places for those who wish to embrace the law as a gift for living in intimacy with the Almighty. CB: What dangers might accompany the recovery of texts as authoritative sources of truth in our post-secular, postmodern age? How might those dangers, should they exist, be avoided or met? WF: The authority of texts read in the perspective of a theology of literature never exempts the readers from responsibility for the implications and consequences that they draw from the text. The authoritativeness of the infinite potential for meaning that is inherent in these texts is in a dimension of depth that underlies all meanings and all being and all creatures. It does not valorize some over others. These determinations are always made by human beings, and they alone bear the responsibility for their choices and acts. The power and authority of the text resides in its infinite potential before the emergence of any divisive distinctions and oppositions. This type of authority of the text does not absolve humans of responsibility. It rather reveals their infinite responsibility for whatever authority they claim or evoke. They give this authority a determinate shape and particular application that is all their own. They are answerable for whether or not their interpretation respects and protects all creatures and creation. Questions by Chris Benda, Divinity Librarian, Vanderbilt University