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April 2002 - February 2009 Archive
Reflections on Religion, Current Events, and Other Subjects

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Tuesday,May 20,2008

Postliberal theology, or postliberalism 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 associated 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... Postliberalism is thus anti-foundational (in that it rejects the notion of a universal foundation of knowledge), communitarian (in that it appeals to the values, experiences, and language of a community, rather than prioritizing the individual), and historicist (in that it insists upon the importance of tradition and their associated historical communities in the shaping of experience and thought."

http://www.theopedia.com/Postliberal_theology

Narrative theology began as a late 20th-century theological development. It supported the idea that the Church's use of the Bible should focus on a narrative presentation of the faith as regulative for the development of a systematic theology. Also frequently referred to as postliberal theology, narrative theology was inspired by a group of theologians at Yale Divinity School, many influenced theologically by Karl Barth, Thomas Aquinas and to some extent, the nouvelle théologie of French Catholics such as Henri de Lubac. The clear philosophical influence, however, was Ludwig Wittgenstein's philosophy of language, the moral philosophy of Alasdair MacIntyre, and the sociological insights of Clifford Geertz and Peter Berger on the nature of communities.

Partly a reaction to the modern, individualist, rationalist and romantic trends of theological liberalism, important postliberal thinkers included George Lindbeck, Hans Wilhelm Frei, and Stanley Hauerwas; theologians in this camp dominate the faculties of seminaries such as Yale and Duke Divinity School (where Hauerwas teaches). This movement has provided much of the foundation for other movements, such as Radical orthodoxy, Scriptural Reasoning, paleo-orthodoxy, the emerging church movement, and postliberal versions of evangelicalism and Roman Catholicism. In contrast to liberal individualism, postliberalism tends toward more tradition-constituted and communitarian accounts of human rationality and personhood. Theological rationality is not to be rooted in the authority of the individual (cogito ergo sum) but in the language and culture of a living tradition of communal life. The postliberals argue that the Christian faith be equated with neither the religious feelings of Romanticism nor the propositions of a Rationalist or fundamentalist approach to religion. Rather, the Christian faith is understood as a culture and a language, in which doctrines are likened to a second-order "grammar" upon the first-order social practices, narratives, skills, and habits of the worshipping community. Thus, in addition to a critique of theological liberalism, and an emphasis upon the narratives of scripture, there is also a stress upon tradition, and upon the language, culture and intelligibility intrinsic to the Christian community. As a result, postliberal theologies are often oriented around the scriptural narrative, liturgical action and descriptions of Christian practice as resources for critical inquiry (e.g. culture critique).

Critiques of postliberalism often have been concerned with its "post-foundational" aspects; debates have been centered around issues of incommensurability, sectarianism, fideism, relativism, truth and ontological reference. A number of works have sought to resolve these questions to various degrees of satisfaction, and the debates continue across the theological disciplines.

http://en.wikipedia.org/wiki/Postliberal_theology



posted at 05:59:01 PM by Dr. Mark A. Foster

Monday,May 19,2008

American fundamentalism was, from its beginnings, Baptist.


On the other hand, Charles Parham (of Iowa and Kansas), perhaps the most influential person to Bill Seymour and the Azusa St. revivals in Los Angeles, was basically Methodist (Wesleyan and Holiness). These pentecostals taught that speaking in tongues was evidence of a third work of grace (after regeneration and sanctification). It was not until later that Bill Durham started a more Baptist version of pentecostalism, and Frank Ewart began the movement's Jesus-only (modalist) branch.

What is often left unmentioned in discussions of pentecostalism and its successor charismatic movement is their anti-elitism. In governance, they have always been politically pluralist. In practice, anyone in a congregation could prophecy, speak in and interpret tongues, have a word of knowledge or wisdom, or perform miraculous healings. This populist mysticism was enormously empowering, and its immediate appeal to many Black churches is not coincidental.

However, fundamentalism cannot, in my view, be discussed outside of the Baptist and independent Protestant congregations in which they are still found.



posted at 08:45:13 PM by Dr. Mark A. Foster

Tuesday,May 06,2008

At least as I understand them, objective truth and absolute truth refer to two different issues. Objective truth is epistemological and would be closer to the correspondence theory of truth. Absolute truth is ontological and assumes the supposed existence of real essences.



posted at 08:39:01 AM by Dr. Mark A. Foster

Monday,May 05,2008

There are many different theories of truth. For instance, here is a short sampling:

objective idealism: Truth is external to any single individual and nonmaterial, i.e., a universal mind.

subjective idealism: There are as many truths as there are individuals. Each person creates truth or reality with her or his own mind.

materialism: Truth is a function of material forces, such as the economy.

historicism: Truth is historically and culturally relative.

personalism: The ultimate truth is personhood.



posted at 07:26:46 PM by Dr. Mark A. Foster


My understanding is that Sartre was arguing that all truth is subjective, not, as you correctly wrote, objective. Absolute truth, to Sartre, would be the truth which an individual discovers. Since Sartre was, in a sense, a personalist, he made no assumptions concerning whether the truth of one person's existence would agree with the truth of another person's existence.

I guess I don't believe that there is a human tendency to do anything. To me, humanity itself is a construct.



posted at 05:09:10 PM by Dr. Mark A. Foster


Sartre did not accept the notion of absolute moral truth either. That is why I referred to his "existence precedes essence" quotation. To Sartre, truth is, like all essences, an emergent property of one's human predicament.

There is a difference between being confident in one's own moral constructs, which I sometimes am, and believing that they have some kind of universal applicability.



posted at 10:01:53 AM by Dr. Mark A. Foster

Friday,May 02,2008

I generally just say right libertarians and left libertarians. The term "liberal" is mercurial. Economic liberalism still refers to the ideas of Adam Smith (invisible hand), David Ricardo (percolate down), etc. FDR's usage of liberalism, which has become a pejorative in much common American usage (due to right-wing talk radio, Fox News Channel, etc.), has been rapidly morphing into progressivism.
Ralph Nader has repeatedly run for president against "liberals." His anti-corporate left libertarianism (including opposing the capitalist globalization which is favored by both Clinton and Obama) is a middle position between FDR liberalism and the far left.



posted at 05:47:40 PM by Dr. Mark A. Foster





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