Relevant bibliographies by topics / Revisionist Theology

Academic literature on the topic 'Revisionist Theology'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Revisionist Theology"

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Johnstone, Brian V. "The Revisionist Project in Roman Catholic Moral Theology." Studies in Christian Ethics 5, no. 2 (August 1992): 18–31. http://dx.doi.org/10.1177/095394689200500202.

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Baird, Marie L. "Emmanuel Levinas and the Problem of Meaningless Suffering: the Holocaust as a Test Case." Horizons 26, no. 1 (1999): 73–84. http://dx.doi.org/10.1017/s0360966900031534.

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AbstractJohann Baptist Metz has exhorted Christian theologians to discard “system concepts” in favor of “subject concepts” in their theologizing. This revisioning of Christian theology recovers the primacy of the uniqueness and irreplaceability of the individual from totalizing doctrinal formulations and systems that function, for Metz, without reference to the subject. In short, a revisionist Christian theology in light of the Holocaust recovers the preeminence of the inviolability of individual human life.How can such a revisioning be accomplished in the realm of Christian spirituality? This article will utilize the thought of Emmanuel Levinas to assert the primacy of ethics as “first philosophy” replacing ontology, and by implication the ontological foundations undergirding Christian spirituality, with the ethical relation. Such a relation is the basis for a new Christian spirituality that posits the primacy of merciful and compasionate action in the face of conditions of life in extremity.
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Markham, Ian S. "Public Theology: Toward a Christian Definition." Anglican Theological Review 102, no. 2 (March 2020): 179–91. http://dx.doi.org/10.1177/000332862010200202.

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Public theology is a phrase that has been used both descriptively (like Bellah's civil religion ) and prescriptively (so that public theology is an attempt to recommend policy prescriptions seen through the narrative of faith). After a survey of the evolution of the phrase, I concede that most contemporary theologians use the phrase in a prescriptive way. Many using public theology in a prescriptivist way do so out of a revisionist theological framework. This is problematic because the majority of Christians are much more traditional in their theology. Building on a distinction between “process” and “content” in Christian ethics, the article argues for a particularist account of public theology that is shaped by liberation theology and yet still committed to conversation in a pluralist society.
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Placher, William C. "Revisionist and Postliberal Theologies and the Public Character of Theology." Thomist: A Speculative Quarterly Review 49, no. 3 (1985): 392–416. http://dx.doi.org/10.1353/tho.1985.0017.

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Shukla, Marsaura. "Reading and Revelation in Hans Frei and David Tracy." Scottish Journal of Theology 66, no. 4 (October 11, 2013): 448–65. http://dx.doi.org/10.1017/s0036930613000252.

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AbstractMost maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map through a comparison of David Tracy and Hans Frei, pre-eminent figures in revisionist and postliberal theology, respectively. I show that, for all their differences, both Tracy and Frei posit the reader–text relationship as the site and even in some sense the source of revelation. Their turn to reading is motivated by the perception of a certain loss or estrangement characterising contemporary religiosity. Though the scope and details of their description of the problem differ, there is a similarity in the vision of Christian life which stands in contrast to the contemporary situation. For both, their visions of Christian life can be articulated through the notion of orthodoxy, understood in its full sense as referring to a coherent, vibrant and all-encompassing immersion in Christian doctrine and practice. Engagement in proper reading practice becomes for each the entrance into and sign of full participation in religious life, analogous to the role of belief in traditional notions of orthodoxy. I suggest that Tracy and Frei represent two forms of ‘theology of ortholexis’ or ‘right reading’. The turn to reading is most obvious in Frei, who explicitly links the modern difficulty in attaining a sense of the coherence of Christian history, doctrine and lived life to a misconstrual of the nature of the biblical text which leads to a misguided reading practice. Yet Tracy also places the model of reading as conversation at the centre of his revisionist account of the possibility of a contemporary experience of the authority of the Bible and the power of the Christian tradition more generally. In these ‘theologies of ortholexis’, a constellation of modern anxieties concerning the limits and possibilities of our knowledge and experience of the divine are addressed through positing the reader–text relationship forged through proper reading practice as the place of and way to authentic revelation.
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Marshall, David. "Revisionist Koran Hermeneutics in Contemporary Turkish University Theology: Rethinking Islam - Felix Korner." Reviews in Religion and Theology 13, no. 3 (July 2006): 397–99. http://dx.doi.org/10.1111/j.1467-9418.2006.00302_11.x.

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Braverman, Mark. "Zionism and Post-Holocaust Christian Theology: A Jewish Perspective." Holy Land Studies 8, no. 1 (May 2009): 31–54. http://dx.doi.org/10.3366/e1474947509000390.

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Analysis of the Israel–Palestine conflict tends to focus on politics and history. But other forces are at work, related to beliefs and feelings deeply embedded in Judeo-Christian tradition. The revisionist Christian theology that emerged following the Nazi Holocaust attempted to correct the legacy of Christian anti-Semitism. In the process it has fostered an unquestioning support of the State of Israel that undermines efforts to achieve peace in the region. The conflict in Christian thought between a commitment to universal justice and the granting to Jews a superior right to historic Palestine permeates the current discourse and is evidenced in the work of even the most politically progressive thinkers. The article reviews the work of four contemporary Christian theologians and discusses the implications of this issue for interfaith dialogue, the political process, and the achievement of peace in the Holy Land.
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Jacobsen, David Schnasa. "Going Public with the Means of Grace." Theology Today 75, no. 3 (October 2018): 371–82. http://dx.doi.org/10.1177/0040573618791739.

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This article articulates a revisionist homiletical theology of Word and Sacrament for a disestablished church in a disenchanted, post-secular world. Its understanding of the post-secular context, an age of religious resurgence nonetheless impacted by the secular, is grounded in Charles Taylor’s analysis of the Reformation as an engine of cultural change even today: disenchantment, shared vocation, and the “affirmation of the ordinary.” In this context, it seeks to revise Protestant notions of the gospel as promise in the direction of Richard Kearney’s onto-eschatological vision in The God Who May Be. Such a notion of promise, connected to Kearney’s “traversing presence” yet embracing its possibilizing force, pushes against attempts to re-trench and reenchant, as in some postliberal and radical orthodox theologies, in favor of a more apologetic public theology of Word and Sacrament.
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Boyle, Marjorie O'rourke. "Augustine in the Garden of Zeus: Lust, Love, and Language." Harvard Theological Review 83, no. 2 (April 1990): 117–39. http://dx.doi.org/10.1017/s0017816000005599.

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Augustine's assimilation of Christ to wisdom in the philosophical tradition established a paradigm for method in theology. If in the beginning was the Word, and that primordial Word was analogous to intellectual concept rather than oral discourse, then in ideal imitation the theologian was a dialectician rather than a rhetorician. Yet if Christ is wisdom and the language of wisdom is dialectic, why did he speak rhetorically? Why the simile rather than the syllogism? Augustine proposed that scripture is divine baby talk. The academic business of theology became its education into human mature language by translating its images into ideas. Yet a hermeneutical and exegetical revolution since the late nineteenth century has, through historical and literary criticisms, restored scripture as rhetoric to its legitimate religious status. The conventional apologetics of pabulum is now intolerable. This alteration in norm is influencing, in the history of theology, an evaluation of the tradition as rhetoric. The research, although belated, may prove as revisionist as in scriptural studies. As the master rhetorician of anti-rhetoric was Augustine, a critical examination of the rationale for his methodological displacement of the scriptural norm with the contemplative ideal is cogent.
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Lockwood, Charles E. "Making Faith One's Own: Kevin Hector's Defense of Modern Theology." Harvard Theological Review 109, no. 4 (October 2016): 637–49. http://dx.doi.org/10.1017/s0017816016000316.

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In The Theological Project of Modernism, Kevin Hector of the University of Chicago Divinity School offers a nuanced and timely defense of what he sees as an unjustifiably maligned tradition in modern Christian theology. He focuses on what is commonly labeled the liberal or revisionist tradition, centered in its early stages on figures such as Immanuel Kant, Friedrich Schleiermacher, G. W. F. Hegel, Albrecht Ritschl, Ernst Troeltsch, and, more recently, Paul Tillich. By carefully reconstructing key arguments from these thinkers, Hector shows not only how this trajectory hangs together as a tradition, but also how its animating impulse differs from what many critics have assumed. Hector's central claim is that this tradition is fundamentally concerned with a distinctive problem, namely, how to relate religious faith to a sense of one's life as one's own—or, put differently, how one's faith can be self-expressive. Hector labels this the problem of “mineness,” or the problem of “how persons could identify with their lives or experience them as ‘mine,’ especially given their vulnerability to tragedy, injustice, luck, guilt, and other ‘oppositions’” (viii). Hector argues that for his chosen thinkers in this tradition, faith—more specifically, faith in a God who is able to reconcile such oppositions—plays a crucial role in resolving this problem.
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Dissertations / Theses on the topic "Revisionist Theology"

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Vélez, Edgar A. "Revisionist moral theology : recovering the teleological character of Christian ethics /." The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1488202678776398.

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McGrady, Daniel. "Heidegger and Lacan : a revisionist account of Heidegger's fundamental intentionality according to Lacan's psychoanalytic study of the imaginary order." Thesis, University of Hull, 1993. http://hydra.hull.ac.uk/resources/hull:10694.

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Goosen, Adri. ""Stealing the story, salvaging the she" : feminist revisionist fiction and the bible." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5338.

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Thesis (MA (English))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This thesis analyses six novels by different women writers, each of which rewrites an originally androcentric biblical story from a female perspective. These novels are The Red Tent by Anita Diamant, The Garden by Elsie Aidinoff, Leaving Eden by Ann Chamberlin, The Moon under her Feet by Clysta Kinstler, The Wild Girl by Michelle Roberts and Wisdom’s Daughter by India Edghill. By classifying these novels as feminist revisionist fiction, this study considers how they both subvert and revise the biblical narratives they are based on in order to offer readers new and gynocentric alternatives. With the intention of establishing the significance of such an endeavor, the study therefore employs the findings of feminist critique and theology to expose how the Bible, as a sexist text, has inspired, directly or indirectly, many of the patriarchal values that govern Western society and religion. Having established how biblical narratives have promoted and justified visions of women as marginal, subordinate and outside the realm of the sacred, we move on to explore how feminist rewritings of such narratives might function to challenge and transform androcentric ideology, patriarchal myth and phallocentric theology. The aim is to show that the new and different stories constructed within these revisionist novels re-conceptualise and re-imagine women, their place in society and their relation to the divine. Thus, as the title suggests, this thesis ultimately considers how women writers ‘steal’ the original biblical stories and transform them in ways that prove liberating for women.
AFRIKAANSE OPSOMMING: Hierdie tesis analiseer ses romans deur verskillende vroue skrywers - romans wat die oorspronklik androsentriese bybelse stories herskryf vanuit ’n vroulike perspektief. Die romans sluit in The Red Tent deur Anita Diamant, The Garden deur Elsie Aidinoff, Leaving Eden deur Ann Chamberlin, The Moon under her Feet deur Clysta Kinstler, The Wild Girl deur Michelle Roberts en Wisdom’s Daughter deur India Edghill. Deur hierdie romans te klassifiseer as feministiese revisionistiese fiksie, oorweeg hierdie studie hoe hulle die bybelse verhale waarop hulle gebaseer is, beide ondermyn en hersien om sodoende lesers nuwe en ginosentriese alternatiewe te bied. Met die voorneme om die betekenisvolheid van so ’n poging vas te stel, wend hierdie tesis dus die bevindings van feministiese kritiek en -teologie aan om bloot te lê hoe die Bybel, as ‘n seksistiese teks, baie van die patriargale waardes van die Westerse samelewing en godsdiens, direk of indirek, geïnspireer het. Nadat vasgestel is hoe bybelse verhale sienings van vroue as marginaal, ondergeskik en buite die sfeer van heiligheid bevorder en regverdig, beweeg die tesis aan om te ondersoek hoe feministiese herskrywings van sulke verhale, androsentriese ideologie, patriargale mite en fallosentriese teologie uitdaag en herskep. Die doelwit is om te wys dat die nuwe en anderste stories saamgestel in hierdie revisionistiese romans, vroue, hul plek in die samelewing en hul betrekking tot die goddelike, kan heroorweeg en herdink. Dus, soos die titel voorstel, oorweeg hierdie tesis primêr hoe vroue skrywers die oorspronklike bybelse stories ‘steel’ en herskep op maniere wat bevrydend vir vrouens blyk te wees.
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Lariviere, Robert Dean. "A critique of the Instruction on respect for human life in its origin and on the dignity of procreation, in relation to Catholic revisionist moral theology." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Scott, David I. "Revisioning transformation : towards a systematic proto-evangelical paradigm of the Christian life." Thesis, University of Wales Trinity Saint David, 2016. http://repository.uwtsd.ac.uk/651/.

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Within the contemporary church, usage of the term transformation has become commonplace. However, the way it is understood is often misguided. This study provides an original synthesis that points the church towards the need to express and live out a full, integrated, effectual and distinctly Christian vision of transformation. Self-identified “evangelicals” continue to explore the possibility of authentic transformation. There is now a proliferation of perspectives on the nature and process of Christian formation, some of which attempt a revision through ecumenical “ressourcement” or interdisciplinary methods. These often-conflicting approaches leave a landscape characterised by pluralism, division, fragmentation, confusion, relativism, individualism, pragmatism and subjectivism. Although evangelicalism is seen by some as a restorationist movement that seeks to draw the church back towards a prototypal faith, self-identified “evangelicals” clearly exhibit differences in their beliefs and practices. Both the absence of a common, coherent and integrated vision, and the lack of transformation itself, are often simply accepted and affirmed. In this thesis, it is argued that the only way to move towards the possibility a cohesive, integrated, broad, effectual and distinctly Christian vision of transformational theology, is through an approach that is grounded in rationallinguistic truth. Such a method is typified by J. I. Packer. His approach to integrating the concerns of theology and spirituality is used as the initial basis towards pursuing a “proto-evangelical” approach to Christian formation. In order to determine the breadth of Packer’s approach, he is brought into dialogue with Maximus Confessor. This critical conversation between two “theologians of the Christian life” allows exploration into the scope and diversity of a distinctly Christian view of transformation, and the seeking out of common characteristics in its nature and practice. This all provides a solid basis upon which to be able to outline an original synthesis.
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Ndukwe, Olo. "Christian faith and social transformation : John Howard Yoder's social ethics as lens for revisioning the ecclesiological identity of the South Central Synod (SCS) of the Presbyterian Church of Nigeria (The PCN)." Thesis, Link to the online verions, 2008. http://hdl.handle.net/10019.1/1361.

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Harris, Brian S. "Revisioning evangelical theology: an exploration, evaluation and extension of the theological method of Stanley J. Grenz." 2007. http://hdl.handle.net/2292/2583.

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In spite of the rapid growth of evangelicalism there is a paucity of reflection on its theological method. The transition from modernity to postmodernity, with the accompanying call for a postfoundationalist rather than a foundationalist method, has provided additional challenges to evangelicalism. Canadian theologian Stanley J. Grenz has proposed a model for evangelical theological construction that utilizes scripture, tradition and culture as the sources for theology, and the Trinity, community and eschatology as its focal motifs. He supplements these with the belief that the Spirit guides the church, and that the community of faith will therefore be pneumatologically guided as it communally attempts to discern truth in a changed context. Grenz believes that his theological method moves beyond foundationalism as it appeals to a trio of interacting sources, rather than to the single source of scripture. In exploring and evaluating Grenz' theological method, this thesis tests the research proposition "that Stanley Grenz' theological method effectively revisions evangelical theology." To ascertain the validity of the proposition, it utilizes four evaluative questions which explore the originality, theological coherence, appropriateness and effectiveness of Grenz'method for evangelical theology. The application of his model in his text, Welcoming but Not Affirming, serves as a test case to determine the implications of his method. Concluding that Grenz' model makes only a modest contribution towards revisioning evangelical theological method, the concluding chapters of the research explore ways to supplement Grenz' model to allow a stronger affirmation of the research proposition. Utilizing Wolterstorff's concept of control beliefs, it proposes that Grenz' model would be more effective if he added a control belief to guide his theological construction, and motivates for adopting the control belief the gospel liberates.ln addition, it argues that Grenz' three focal motifs for theology need to be preceded by the gathering motif of the cross, arguing that if seen outside of this gathering motif, the motifs of Trinity, community and eschatology lack adequate substance. Noting the often acrimonious context in which theological revisioning takes place, the research ends with a plea for the empowerment of imagination in theological construction.
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Miles, Todd LeRoy. "Severing the Spirit from the Son: Theological revisionism in contemporary theologies of salvation." Thesis, 2006. http://hdl.handle.net/10392/413.

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This dissertation evaluates the historiography, methodology, exegesis, and theological conclusions of pneumatological inclusivists and their doctrine of salvation, and then offers a biblical and theological defense of soteriological exclusivism based on the relationship between the Son and the Spirit. Chapter 1 defines the categories of exclusivism, inclusivism, and pluralism. Attention is given to those inclusivists who ground their inclusivist proposals in a work of the Holy Spirit in world religions apart from Gospel proclamation. Chapter 2 summarizes the work of non-evangelical inclusivists in the area of theology of religions, with particular attention given to those theologians who focus their work on the person and ministry of the Holy Spirit. Chapter 3 summarizes the work of evangelical pneumatological inclusivists, focusing on the efforts of Clark Pinnock and Amos Yong. Chapter 4 evaluates the historiography of pneumatological inclusivists. The chapter contends that any appeals to the theology of Irenaeus or a rejection of the Fifoque clause to bolster support for pneumatological inclusivism are tendentious. Chapter 5 evaluates the theological method of pneumatological inclusivists. The chapter argues that systematic theological conclusions must be based upon solid exegesis and biblical theology. The Bible presents the Spirit as working to glorify the Son. Theological method ought to reflect this priority, that is, it must be Christocentric. Chapter 6 presents a theology of the Son and the Spirit. It is demonstrated that from the beginning of redemptive history, prior to and during the incarnation, the Spirit worked toward and for the glorification of the Son. During the present church age, the Spirit works to glorify Christ. Chapter 7 summarizes the dissertation and highlights areas of contribution and significance.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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"Building Reasons Without Authority." Thesis, 2011. http://hdl.handle.net/1911/70271.

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My dissertation defends a comprehensive version of meta-nonnative skepticism which holds that no standard, norm, or principle has objective authority or normative force. The view does not deny either that there are norms, standards of correctness, and principles of various kinds or that it is possible both to succeed or fail in measuring up to their prerogatives. What it does deny is that any norm has the status of commanding with objective authority, the status of giving rise to objective normative reasons to take seriously and follow its demands. Many believe objective authority is required if we are to make sense of and explain the significance of our normative practices. Without authority, they fear, any critical standpoint vis-à-vis our practices would evaporate, even when we have reached a consensus regarding critical matters, which, without correctness, appears to reflect nothing but an ultimately arbitrary choice. I disagree, and argue that while authority cannot be accommodated within the world as we know it, we don't need it either. A chief goal of my dissertation is to propose a positive interpretation of our normative practices that dispenses with authoritative facts directing us what to do. The practical question of what to make of our practices and our involvement with them, I counter, retains significance only when pursued from an engaged rather than a detached perspective - one that we adopt when, driven by our concerns and commitments, we actively participate in the resolution of practical problems, including the selection and development of norms to live by, searching for common ground for how to coordinate our individual and joint endeavors. Even though there are no definitive answers, this deliberative enterprise is not unconstrained; it is carried out within a tight web of norms that we do already accept, a web we continuously spin and expand.
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Sours, Stephen. "Eucharist and Anthropology: Seeking Convergence on Eucharistic Sacrifice Between Catholics and Methodists." Diss., 2011. http://hdl.handle.net/10161/3833.

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Eucharistic sacrifice is both a doctrine of the church and a sacramental practice. Doctrinally, it explains in what manner the sacrament is a sacrifice, or at least its sacrificial dimension; liturgically, it refers to the offering that is made in the church's celebration of the eucharist, that is, who and what is offered and by whom. Since the Reformation, Catholics and Protestants have been divided over of eucharistic sacrifice, and for most of its history after the death of the Wesleys, Methodism somewhat uncritically followed in the Protestant tradition. Now, after four decades of productive ecumenical dialogue, Catholics and Methodists seek to discern the points of convergence and divergence between them on this controversial doctrine. In short, where do Catholics and Methodists agree and disagree on eucharistic sacrifice? This dissertation is a work of systematic theology that draws from the insights of several related fields: liturgical theology, historical theology, sacramental theology, ecclesiology, and ecumenism. An investigation into what Catholics and Methodists have shared with each other to date in ecumenical dialogue serves to elucidate the state of affairs between the two churches. The traditioning voices of Thomas Aquinas and John Wesley provide instances of detailed teaching on eucharistic sacrifice. Aquinas' theology has continued to inform Catholic teaching, while Wesley's was largely forgotten in nineteenth century Methodism. His theology of eucharistic sacrifice anticipates significantly the convergence that the liturgical and ecumenical movements have achieved on this topic through their attention to the theology of the early church, yet only a handful of contemporary Methodist theologians have explored Wesley's theology of eucharistic sacrifice in detail, and fewer still from an ecumenical perspective. In recent decades, Catholic and Methodist churches have circulated official teaching on eucharistic sacrifice and made significant revisions to their eucharistic liturgies. An analysis of these texts demonstrates how each church currently articulates its doctrine of eucharistic sacrifice and celebrates it sacramentally. The analysis also allows for an assessment of the current degree of convergence between the two churches on eucharistic sacrifice. The conclusion is that, first, Methodism has begun to recover a strong doctrine of eucharistic sacrifice, and greater attention to its Wesleyan heritage can only strengthen it further. Second, the two churches share more on eucharistic sacrifice than is frequently appreciated; indeed, Methodism should recognize in Catholicism a doctrine and a liturgy with which it can fully agree. Third, eucharistic sacrifice necessitates a clearly-formulated ecclesiology, which is a topic in the dialogues where Catholics can continue to prompt Methodists for deeper reflection. Convergence on eucharistic sacrifice, if recognized by both churches, would constitute a significant step forward on the path to full communion between them.


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Books on the topic "Revisionist Theology"

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Revisionist Koran hermeneutics in contemporary Turkish university theology: Rethinking Islam. Würzburg: Ergon, 2005.

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Bayes, John Frederick. Fulfilment on condition: A revisionist appraisal of Christian fulfilment theology. Birmingham: University of Birmingham, 1989.

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Peitz, Darlene Ann. Solidarity and hermeneutic: a revisionist reading of the theology of Walter Rauschenbusch. Ottawa: National Library of Canada, 1991.

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Solidarity as hermeneutic: A revisionist reading of the theology of Walter Rauschenbusch. New York: P. Lang, 1992.

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Hyde, Virginia. The risen Adam: D.H. Lawrence's revisionist typology. University Park, Pa: Pennsylvania State University Press, 1992.

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Why a fetus is a human person from the moment of conception: A revisionist interpretation of Thomas Aquinas's Treatise on human nature. Lewiston, N.Y: Edwin Mellen Press, 2010.

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Revisioning christology: Theology in the reformed tradition. Farnham, Surrey, England: Ashgate, 2011.

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Potter, Engel Mary, and Wyman Walter E, eds. Revisioning the past: Prospects in historical theology. Minneapolis: Fortress Press, 1992.

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Revisioning evangelical theology: A fresh agenda for the 21st century. Downers Grove, Ill: InterVarsity Press, 1993.

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Susan, Jenny, and McGannon Arlene, eds. Revisioning the parish pastoral council: A workbook. New York: Paulist Press, 2001.

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Book chapters on the topic "Revisionist Theology"

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Barns, Ian. "Revisioning the Anthropocene in a Trinitarian Frame: A Theological Response to Clive Hamilton’s Defiant Earth." In Issues in Science and Religion: Publications of the European Society for the Study of Science and Theology, 117–30. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-31182-7_10.

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"Revisionist and Secular Theologies." In Modern Christian Theology. Bloomsbury T&T Clark, 2016. http://dx.doi.org/10.5040/9780567664808.ch-019.

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"Veritatis splendor: A Revisionist Perspective." In History and Contemporary Issues : Studies in Moral Theology. Bloomsbury Academic, 1996. http://dx.doi.org/10.5040/9781350005587.ch-011.

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Viladesau, Richard. "Revisionist Theologies of Salvation." In The Wisdom and Power of the Cross, 42–118. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516522.003.0002.

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What unites revisionist theologies of the cross is the rejection (sometimes with qualification) of the idea of vicarious substitution and the Anselmian analysis of its rationale. They all reject or reinterpret the doctrine of “original sin.” They propose an “existential” interpretation of the cross, and relate it to the imperative for human liberation. These ideas are in continuity with liberal theology of the nineteenth century. What is more specifically novel is their reliance on critical biblical studies and above all their acceptance of contemporary science, especially its account of human evolution.
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Wilkinson, Taraneh R. "Roots and Authorities: Resituating Revisionist and Ankara Paradigms in Light of Other Authorities." In Dialectical Encounters, 27–61. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474441537.003.0002.

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This chapter explains how an understanding of Turkish theology as Muslim theology in dialectical tension with multiple traditions can develop and challenge previous literature on Turkish theology, addressing the work of two scholars of Turkish theology faculties: Felix Körner and Philip Dorroll. Körner’s writings on Turkish revisionist Qur’an hermeneutics depicted Turkish theology in a unique position to undertake a truly modern Muslim approach to the Qur’an. This chapter raises the concern that when the standard that constitutes a truly “modern” approach is brought in from outside Turkish discussions, it is liable to reinforce a questionable Islam vs. modernity binary. Dorroll comes much closer to breaking out of binaries in his treatment of Turkish theology in his work on the Ankara Paradigm. He argues for a seminal vein in Turkish theology that considers itself modern by tradition, even if his discussions are still largely framed within a religious vs. secular binary. By elaborating the decision to treat Turkish theology as both subject and source of conceptual frameworks, this chapter emphasizes the dialectical aspect of Turkish theology in its interactions with Turkish identity, the classical Arabic tradition, and Western intellectual tradition, highlighting theological moments of engagement that resist reduction to binary frameworks.
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6

MILLINER, MATTHEW J. "Icon as Theology:." In ReVisioning, 73–93. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgdwzn.9.

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7

STRATFORD, LINDA. "Methodological Issues from the Fields of Art History, Visual Culture, and Theology." In ReVisioning, 27–41. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgdwzn.7.

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8

Walton, Heather. "Visions and revisions." In Literature, theology and feminism. Manchester University Press, 2019. http://dx.doi.org/10.7765/9781526130761.00008.

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9

Lasker, Daniel J. "Theology." In Karaism, 136–51. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800855960.003.0009.

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This chapter explores Karaite theology, the cornerstone of which is the creation of the world. Just like Rabbanites, Karaite Jews were exposed to western philosophy by means of their contact with the Islamic world. They adapted Muslim modes of thought, beginning with Muʻtazilite Kalam in the late ninth century. By the eleventh century, some Jerusalemite Karaites were producing philosophical treatises that mirrored closely their Muslim models. It is often thought that Karaite theology did not undergo the same changes and revisions that Rabbanite theology underwent, just as it is often thought that Karaite halakhah is unchanging. A close study of Karaite texts demonstrates that both aspects of this received wisdom, the legal and the theological, are incorrect. In their philosophical investigations, the Karaites, like the Rabbanites, eventually abandoned Kalam, but it took more time and greater effort for them to liberate themselves from the classics of Karaite thought than for Rabbanites to overcome geonic Kalam.
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"Theology of discourse: Revisioning and retrieval." In Conversation, Friendship and Transformation, 15–27. New York : Routledge, 2017.: Routledge, 2016. http://dx.doi.org/10.4324/9781315574165-8.

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