Rethinking Theologies: Constructing Alternatives in History and Doctrine – serie

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.

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.

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.

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.

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.

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 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 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.

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.

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.

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 powerful volume provides dynamic ways of constructing theologies of resistance and liberation by engaging with the everyday practices of marginalised communities. In doing so, this collection of theological experts reject abstracted concepts of bodes and taxonomies of race, gender, sexuality, and disability. Readers will find this a dynamic book with a variety of approaches that provide ways of constructing theologies of resistance and liberation. Experiences of marginalisation have provided a powerful reference point for developing theologies of justice and liberation; however, theological and political frameworks often reduce the complexity of lived experiences into categories and themes. Daily practices of resisting and surviving are frequently considered too fleshy, domestic, or banal to be of theological meaning. Therefore, Radford and their coterie of academics draw on understandings of ''the everyday'' in feminist, womanist, Latinx, and decolonial theologies as well as in cultural theory. This allows critical reflection on how theological approaches can shape alternative relations to self, society, and the sacred. In recognising the lived and felt realities of struggling against oppressive colonial and racialised systems, contributors engage with academic and activist debates about the possibilities of remaking social relations and creating other ways of knowing and being. From Black theology to disabled activists on social media to queer clergy in South Africa, this volume holds together differences in contributors'' approaches, modelling the view that there is not just one form of resistance, nor a single approach to constructing theology.

This powerful volume provides dynamic ways of constructing theologies of resistance and liberation by engaging with the everyday practices of marginalised communities. In doing so, this collection of theological experts reject abstracted concepts of bodes and taxonomies of race, gender, sexuality, and disability. Readers will find this a dynamic book with a variety of approaches that provide ways of constructing theologies of resistance and liberation. Experiences of marginalisation have provided a powerful reference point for developing theologies of justice and liberation; however, theological and political frameworks often reduce the complexity of lived experiences into categories and themes. Daily practices of resisting and surviving are frequently considered too fleshy, domestic, or banal to be of theological meaning. Therefore, Radford and their coterie of academics draw on understandings of ‘the everyday’ in feminist, womanist, Latinx, and decolonial theologies as well as in cultural theory. This allows critical reflection on how theological approaches can shape alternative relations to self, society, and the sacred. In recognising the lived and felt realities of struggling against oppressive colonial and racialised systems, contributors engage with academic and activist debates about the possibilities of remaking social relations and creating other ways of knowing and being. From Black theology to disabled activists on social media to queer clergy in South Africa, this volume holds together differences in contributors’ approaches, modelling the view that there is not just one form of resistance, nor a single approach to constructing theology.

This powerful volume provides dynamic ways of constructing theologies of resistance and liberation by engaging with the everyday practices of marginalised communities. In doing so, this collection of theological experts reject abstracted concepts of bodes and taxonomies of race, gender, sexuality, and disability. Readers will find this a dynamic book with a variety of approaches that provide ways of constructing theologies of resistance and liberation. Experiences of marginalisation have provided a powerful reference point for developing theologies of justice and liberation; however, theological and political frameworks often reduce the complexity of lived experiences into categories and themes. Daily practices of resisting and surviving are frequently considered too fleshy, domestic, or banal to be of theological meaning. Therefore, Radford and their coterie of academics draw on understandings of ‘the everyday’ in feminist, womanist, Latinx, and decolonial theologies as well as in cultural theory. This allows critical reflection on how theological approaches can shape alternative relations to self, society, and the sacred. In recognising the lived and felt realities of struggling against oppressive colonial and racialised systems, contributors engage with academic and activist debates about the possibilities of remaking social relations and creating other ways of knowing and being. From Black theology to disabled activists on social media to queer clergy in South Africa, this volume holds together differences in contributors’ approaches, modelling the view that there is not just one form of resistance, nor a single approach to constructing theology.