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Postliberal theology is a movement in contemporary theologythat rejects both the Enlightenment appeal to a ‘universal rationality' and theliberal assumption of an immediate religious experience common to all humanity.The movement initially began in the 1980's with its association to YaleDivinity School. Theologians such as Hans Frei, Paul Holmer, David Kelsey, andGeorge Lindbeck were influential and were significantly influenced bytheologians such as Karl Barth, Clifford Geertz, and Ludwig Wittgenstein.Postliberalism uses a narrative approach totheology, such as developed by Hans Frei, and argues that all thought andexperience is historically and socially mediated.Michener provides the reader with an accessible introductoryoverview of the origins, current thought, potential problems, and futurepossibilities of postliberal theology.
Postliberal theology is a movement in contemporary theology that rejects both the Enlightenment appeal to a 'universal rationality' and the liberal assumption of an immediate religious experience common to all humanity. The movement initially began in the 1980's with its association to Yale Divinity School. Theologians such as Hans Frei, Paul Holmer, David Kelsey, and George Lindbeck were influential and were significantly influenced by theologians such as Karl Barth, Clifford Geertz, and Ludwig Wittgenstein.Postliberalism uses a narrative approach to theology, such as developed by Hans Frei, and argues that all thought and experience is historically and socially mediated. Michener provides the reader with an accessible introductory overview of the origins, current thought, potential problems, and future possibilities of postliberal theology.
Postliberal theology is a movement in contemporary theology that rejects both the Enlightenment appeal to a 'universal rationality' and the liberal assumption of an immediate religious experience common to all humanity. The movement initially began in the 1980's with its association to Yale Divinity School. Theologians such as Hans Frei, Paul Holmer, David Kelsey, and George Lindbeck were influential and were significantly influenced by theologians such as Karl Barth, Clifford Geertz, and Ludwig Wittgenstein. Postliberalism uses a narrative approach to theology, such as developed by Hans Frei, and argues that all thought and experience is historically and socially mediated. Michener provide the reader with an accessible introductory overview of the origins, current thought, potential problems, and future possibilities of postliberal theology. The basic philosphical and theological background are be briefly discussed, along with the seminal and predominant theologians identified with the movement. Michener shows how postliberalism emerges from the context of the postmodern critique of Enlightenment rationalism and empiricism. Postliberal theology is extremely critical of classical liberal theology, rather than an advancement of its agenda.
The much-discussed notion of Postliberal theology developed from the writings of two theologians at Yale University, Hans Frei and George Lindbeck. An analysis and critique of the much-discussed idea of postliberal theology Provides an overview of postliberalism and the controversies which resulted Compares the writings of theologians Hans Frei and George Lindbeck, from which postliberal theology developed, and uncovers important differences in their thought Reconceptualizes these thinkers’ contributions to contemporary theological discussion Published in the prestigious Challenges in Contemporary Theology series.
Postliberal theology is a movement in contemporary theology that rejects both the Enlightenment appeal to a 'universal rationality' and the liberal assumption of an immediate religious experience common to all humanity. The movement initially began in the 1980's with its association to Yale Divinity School. Theologians such as Hans Frei, Paul Holmer, David Kelsey, and George Lindbeck were influential and were significantly influenced by theologians such as Karl Barth, Clifford Geertz, and Ludwig Wittgenstein. Postliberalism uses a narrative approach to theology, such as developed by Hans Frei, and argues that all thought and experience is historically and socially mediated. Michener provide the reader with an accessible introductory overview of the origins, current thought, potential problems, and future possibilities of postliberal theology. The basic philosphical and theological background are be briefly discussed, along with the seminal and predominant theologians identified with the movement. Michener shows how postliberalism emerges from the context of the postmodern critique of Enlightenment rationalism and empiricism. Postliberal theology is extremely critical of classical liberal theology, rather than an advancement of its agenda.
The divide between liberal and postliberal theology is one of the most important and far-reaching methodological disputes in twentieth-century theology. Their divergence in method brought related differences in their approaches to hermeneutics and religious language. This split in the understanding of religious language is widely acknowledged, but rigorous philosophical analysis and assessment of it is seldom seen. Liberalism versus Postliberalism provides such analyses, using the developments in analytic philosophy of language over the past forty years. The book provides an original reading of the "theology and falsification" debates of the 1950s and 60s, and Knight's interpretation of the debates supplies a philosophical lens that brings into focus the centrality of religious language in the methodological dispute between liberal and postliberal theologians. Knight suggests that recent philosophical developments reveal problems with both positions and argues for a more inclusive method that takes seriously the aspirations of the debaters. His book makes an important contribution to contemporary theological method, to the understanding of liberal and postliberal theologies, and to our understanding of the role of analytic philosophy in contemporary theology and religious studies.
Postliberal Theological Method is a fresh, critical analysis of one of today's most influential theological movements. Drawing on recent thinking in analytic philosophy, particularly Donald Davidson's work on truth and meaning, Vidu raises questions about the linguistic turn in the theology of Hans Frei, George Lindbeck, John Milbank and others.
Who is God? The variety of images of God tends to overwhelm us in the present age. Is 'God' a fiction of human construction, or a reality that makes claims upon how we practice 'faith in God'? How does this quest for an understanding of 'God' illumine who 'we' are? God in Postliberal Perspective presents an introduction to the doctrine and concept of God in contemporary philosophy and theology, exploring how some theologians and philosophers dare to speak of God as 'real' in our sceptical, pluralistic, and interfaith age. Robert Cathey tours the 'house of realism' as constructed by postliberal Christians (David Burrell, William Placher, Bruce Marshall), in conversation with living communities of faith and critical work in philosophy and theology, and develops a distinctive argument about the relation of realism and non-realism in constructing the doctrine of God in postliberal theology. Offering a reading of postliberal theology which is open to critical discussion with other types of theology, philosophy, and faith traditions, this book proposes a model of theological reflection that may be extended to the reality-claims of a wide range of doctrines and concepts.
Eccentricity in Anthropology brings into conversation a constructive, critical interpretation of David Kelsey's Eccentric Existence with a central--yet often overlooked--debate in theological anthropology: the substantive-relational imago Dei. Milford's work explores new insights into human identity and dignity. In particular he demonstrates the value of an alternate constructive of humanity in the image of God. This construction utilizes an interpretation of Kelsey's anthropological formula so as to describe human identity as part of the created order in terms of its myriad features, which are externally rooted. Eccentricity in Anthropology demonstrates that an alternate approach to this debate is possible, and that one can combine important aspects of both substantive and relational thinking. As such, Milford's work is an important contribution to studies in the doctrine of the imago Dei. Taking Eccentric Existence's invitation to act as a springboard for further debate seriously, it presents one possible fruitful use of Kelsey's work to address theological anthropological questions. In a very real sense, this book is both a discussion in systematic theology and at the same time a work in contemporary historical theology.
Pro Ecclesia is a quarterly journal of theology published by the Center for Catholic and Evangelical Theology.