Marion Grau – författare

Pilgrimage, Landscape, and Identity: Reconstructing Sacred Geographies in Norway explores the ritual geography of a pilgrimage system that arose around medieval saints in Norway, a country now being transformed by petroleum riches, neoliberalism, migration and global warming. What it means to be Norwegian and Christian in this changing context is constantly being renegotiated. The contemporary revival of pilgrimage to the burial site of St. Olav at Nidaros Cathedral in Trondheim is one site where this negotiation takes place. St. Olav played a major role in the unification of regions of Norway into a nation united by Christian law and faith, though most contemporary pilgrims have only a passing interest in the historical background of the pilgrimage. The pilgrimage network comprises a wide variety of participants: individuals, casual groups, guided group pilgrimages, activist pilgrims raising awareness for causes such as climate change and hospice services, as well as increasing numbers of local and foreign pilgrims of various ages, government officials, pilgrimage activists, and pilgrimage priests supplied by the Church of Norway (Lutheran). Part of the study focuses on the Olavsfest, a cultural and music festival that engages the heritage of St. Olav and the Church of Norway through theater, music, lectures, and discussions, and theological and interreligious conversations. This festival offers an opportunity for creative and critical engagement with a difficult historical figure and his contested, violent heritage and constitutes one of the ways in which this pilgrimage network represents a critical Protestant tradition engaging a legacy through ritual creativity. This study maps how pilgrims, hosts, church officials, and government officials participate in reshaping narratives of landscape, sacrality, and pilgrimage as a symbol of life journey, nation, identity, Christianity, and Protestant reflections on the durability of medieval Catholic saints.

Of Divine Economy expands upon the economic connotations of the theological doctrine of redemption. The term redemption refers to a process of 'buying back' slaves from conditions of oppression, and thus compares the crux of Christian dogma to an economic exchange involving human emancipation. The phrase 'miraculous exchanges' refers to the problem of redemptive divine and human agency in an economic context in which many who desire justice and equity feel powerless and hopeless. The originality of Divine Economy lies not only in its theological reading of redemption as an economic metaphor, but also in its focus on the economic subtexts of Christian tradition and how they form and are formed by society's economic constructions. Grau's unique project merges together economic, historical, and psycho-social analysis with theological critique and construction.

Divine Economy expands upon the economic connotations of the theological doctrine of redemption. The term redemption refers to a process of "buying back" slaves from conditions of oppression and thus compares the crux of Christian dogma to an economic exchange involving human emancipation. The phrase "miraculous exchanges" refers to the problem of redemptive divine and human agency in an economic context in which many who desire justice and equity feel powerless and hopeless. The originality of Divine Economy lies not only in its theological reading of redemption as an economic metaphor, but also in its focus on the economic subtexts of Christian tradition and how they form and are formed by society's economic constructions. Grau's unique project merges together economic, historical, and psycho-social analysis with theological critique and construction.

Modernity and postmodernity are intensely contested interpretive spaces. In a time, or mood, that many in the industrialized world consider to be "postmodern," what should the contribution of Christian theology be? What are its chances, its challenges, its hopes and limits? This volume represents a collection of approaches by various authors whose work engages the contemporary theological space-modern, postmodern, and otherwise - in ways that are in critical conversation with "radical orthodoxy," but suggesting alternative approaches and readings.The authors in this volume respond to "radical orthodoxy's" controversial claims about postmodern space, in ways that aim to acknowledge the importance of the questions and critiques raised by Milbank, Pickstock, Ward, and others, but that proposes different responses to issue crucial to contemporary theological discourse such as: the difficulty to engage the powerful critiques offered by radical orthodoxy, while resisting the totality of vision and approach, the struggle for justice against poverty and predatory capitalism, theologies of incarnation, theological gender constructions, participation and presence in the eucharistic liturgy, narrative legitimacy through periodization, the radical nature of ethnic and cultural Otherness, reciprocity and redemption, immanence and transcendence, feminist philosophy of religion, a Jewish feminist re-enchantment of the world, theological eurocentrism, theologies of gift and economic exchange, and constructive theology.

This is a progressive Christian approach to soteriology and missiology in a global, postcolonial context. Much of the history of mission has been interlaced with imperial structures. Often the colonial and economic impulses of the colonial powers overshadow some of the counter-imperial tendencies of biblical texts and ecclesial communities. Evangelical missionary theologies have led to cultural genocide. These missionary practices have been heavily critiqued in the last few decades. Christian progressives have been in the forefront of the critique of mission, but have often responded in ways that reject the of mission of the word, instead highlighting a mission focused on developmental concerns that obscures the Christian content but continues to push Western capitalist structures into 'developing' postcolonial societies. Instead, this book proposes an integration of gospel and culture. It aims to steer a third course towards an integration of the knowledge and treasures, the losses and laments of Christianities forged in colonizing and colonized societies.Proposing that these Christianities are more alike than different, and in need of each other for reconciliation of communities facing the ecological and economic collapse at the limits of what the planet can carry.

This is a progressive Christian approach to soteriology and missiology in a global, postcolonial context. Much of the history of mission has been interlaced with imperial structures. Often the colonial and economic impulses of the colonial powers overshadow some of the counter-imperial tendencies of biblical texts and ecclesial communities. Evangelical missionary theologies have led to cultural genocide. These missionary practices have been heavily critiqued in the last few decades. Christian progressives have been in the forefront of the critique of mission, but have often responded in ways that reject the of mission of the word, instead highlighting a mission focused on developmental concerns that obscures the Christian content but continues to push Western capitalist structures into 'developing' postcolonial societies. Instead, this book proposes an integration of gospel and culture. It aims to steer a third course towards an integration of the knowledge and treasures, the losses and laments of Christianities forged in colonizing and colonized societies.Proposing that these Christianities are more alike than different, and in need of each other for reconciliation of communities facing the ecological and economic collapse at the limits of what the planet can carry.

Through engagement with theologies of adoption, pro-natalism, marriage, and queer theology, Susannah Cornwall figures developments in models of marriage and family not as distortions of or divergences from the divinely-ordained blueprint, but as developments already of a piece with these institution’s being.Much Christian theological discussion of family, sex and marriage seems to claim that they are (or should be) unchanging and immaculate; that to celebrate their shifting and developing natures is to reject them as good gifts of God. However models of marriage, family, parenting and reproduction have changed and are still, in some cases radically, changing. These changes are not all a raging tide to be turned back, but in continuity with goods deeply embedded in the tradition. Alternative forms of marriage and family stand as signs of the hope of the possibility of change. Changed institutions, such as same-sex marriage, are new beginnings with the potential to be fruitful and generative in their own right. In them, humans create new imaginaries which more fully acknowledge the interactive nature of our relationships with the world and the divine.

This volume demonstrates how Friedrich Schleiermacher’s thought can be used to address contemporary doctrinal refinement and development. Taking a constructive approach, Shelli M. Poe weaves Schleiermacher’s theology together with current scholarship in feminism, womanism, ecotheology, and queer theology. While Schleiermacher is widely acclaimed as the progenitor of modern theology, Poe is one of the first to use his work as a springboard to refine contemporary doctrine. This book demonstrates the promise of Schleiermacher’s mature work for contemporary constructive forms of theology.

This essential introduction to contemporary constructive theology charts the most important disciplinary trends of the moment. It gives a historical overview of the field and discusses key hermeneutical and methodological concerns. The contributors apply a constructive perspective to a wide range of approaches, ranging from biblical hermeneutics and postcolonial studies to comparative, political, and black theology.What is Constructive Theology? shows how diverse and interdisciplinary constructive theology can be by exploring key themes in the field. The contributors explore the porous boundaries between Christianity and other religions, reflect on contextual, liberation and constructive theologies from Africa and from Black British perspectives, explore the connection between embodiment, epistemology and hermeneutics, and take a constructive approach to the dangerous memories and theologies of colonial histories in Belgium and Native Americans in the United States. This sampler of the field will help you rethink theologies and find constructive alternatives.

Jan-Olav Henriksen reconstructs and analyzes Christianity as a cluster of practices that manifest a distinct historically and contextually shaped mode of being in the world. Henriksen suggests that these practices imply a complicated relationship between the tradition in which they originate, the community that emerges from and is constituted by that tradition, and the individuals who appropriate the tradition that these communities mediate through their practices. Thus, to think of Christianity simply in terms of belief is misleading and represents an underdetermination of its distinct character. Henriksen further argues this relationship needs to be described primarily as practices aimed at orientation and transformation. His analysis points to Christianity’s similarity to other religions in regard to the functional or pragmatic dimensions it displays. Examining facets such as prayer, the use of scripture, preaching and doctrine, Henriksen emphasizes that the element that makes a practice distinctively Christian is how it relates to and is informed by the Jesus story.

This essential introduction to contemporary constructive theology charts the most important disciplinary trends of the moment. It gives a historical overview of the field and discusses key hermeneutical and methodological concerns. The contributors apply a constructive perspective to a wide range of approaches, ranging from biblical hermeneutics and postcolonial studies to comparative, political, and black theology.What is Constructive Theology? shows how diverse and interdisciplinary constructive theology can be by exploring key themes in the field. The contributors explore the porous boundaries between Christianity and other religions, reflect on contextual, liberation and constructive theologies from Africa and from Black British perspectives, explore the connection between embodiment, epistemology and hermeneutics, and take a constructive approach to the dangerous memories and theologies of colonial histories in Belgium and Native Americans in the United States. This sampler of the field will help you rethink theologies and find constructive alternatives.