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Journal articles on the topic 'Narrative theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Poirier, John C. "Narrative Theology and Pentecostal Commitments." Journal of Pentecostal Theology 16, no. 2 (2008): 69–85. http://dx.doi.org/10.1163/174552508x294206.

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AbstractA number of Pentecostal scholars have proposed that narrative theology represents an appropriate reading strategy for Pentecostals. This article introduces three lines of critique against such a proposal: (1) the understanding of truth that underlies the apostolic kerygma is incompatible with that which underlies narrative theology, (2) the notion that personal identity is narratival has been built upon the ghostless anthropology of Gilbert Ryle, a scheme that conflicts with both NT soteriology and Paul's discussion of how spiritual gifts work through the believer, and (3) early forms of narrative theology translated the Gospels' healing narratives into illustrations of a spiritualized understanding of the gospel.

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2

Dillistone, F. "Narrative Theology." Modern Churchman 31, no. 1 (January 1989): 40–42. http://dx.doi.org/10.3828/mc.31.1.40.

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3

CHORNOMORETS, YURIY. "METHODOLOGICAL INNOVATIONS IN THE RESEARCH OF PENTECOSTAL THEOLOGIANS IN THE NATIONAL PEDAGOGICAL DRAGOMANOV UNIVERSITY." Skhid, no. 1(2) (July 1, 2021): 33–37. http://dx.doi.org/10.21847/1728-9343.2021.1(1(2)).237309.

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Within the framework of cooperation of the National Pedagogical Dragomanov University with Protestant seminaries and their associations, more than ten defenses of dissertations on Pentecostalism took place. These defenses prove that Pentecostal theologians were able to overcome the closed nature of their own tradition to the development of theology. The ideological leadership of Protestant theology in Ukraine, especially Pentecostal theology, became possible due to the assimilation and development of the best methodological achievements of Western theology of the beginning of the 21st century. Ukrainian Pentecostal theologians actively use the methodology of theological hermeneutics, taking into account the achievements of post-liberal and post-conservative Western theology, modern biblical studies, mission theology and eschatology. The central point for the entire methodology was the recognition of the narrative character of the religious ideology. The analysis of narratives is complemented by the research of key narrative concepts, the research of the interaction of narrative theology and other post-metaphysical methodologies. The vision of the history of Christianity and the history of theology as processes characterized by periodic paradigm shifts allows us to conceptualize narratives and then create new narratives about these stories and about the prospects of both Christianity and theology. A particularly great achievement is the systematic presentation of the history of the Pentecostal movement as the history of communities that have special narratives, cultivate special virtues, and use special narrative concepts.

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4

Kort, Wesley A. "NARRATIVE AND THEOLOGY." Literature and Theology 1, no. 1 (1987): 27–38. http://dx.doi.org/10.1093/litthe/1.1.27.

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5

Houston, Sam. "Narrative and Ideology." Religion & Theology 23, no. 1-2 (2016): 161–87. http://dx.doi.org/10.1163/15743012-02301013.

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With its focus on “narrative” and theology as an ethnographic enterprise, the “postliberalism” of Hans W. Frei and George A. Lindbeck sought to incorporate insights from the linguistic turn in modern thought. However, it has faced criticisms ranging from sectarianism to concern with its overly static and homogeneous conceptions of “narrative” and “Christian community” that fail to recognize the church’s participation in many overlapping communities of discourse. In this essay, I explore such criticisms and their recognition of the varied narratives and discursive practices by which Christian communities are formed, in ways both recognized and unrecognized. I then examine the work of Ugandan Catholic theologian Emmanuel Katongole which gives due attention to “narrative” and ideology, and in doing so, demonstrates “postliberal” theology’s insights while also compensating for its weaknesses.

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6

Sierotowicz, Tadeusz. "Theology of Science as an Intertextual Reading: The Bible, the Book of Nature, and Narrative Paradigm." Religions 15, no. 3 (February 26, 2024): 293. http://dx.doi.org/10.3390/rel15030293.

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The paper addresses the question of the identity of theology of science, fostering its interpretation as an intertextual narration. The starting point is the consideration of the domain of theology of science, which is viewed as a third domain of truth, according to Hans Urs von Balthasar. An analysis of the Swiss theologian’s perspective on this subject and the concept of God’s unknowability presents a strong counterargument to the claim that the natural sciences serve as a locus theologicus. Theology of science, nonetheless, exists and is engaged in a lively dialogue between science and theology, encompassing both the Revelation of God and the natural world or the Bible and the Book of Nature. What kind of discourse is this? This question concerns the position of theology of science within the field of science, specifically its objectivity and rigour, according to Evandro Agazzi’s analogical notion of science. Both the Bible and the Book of Nature ensure the objectivity of theology of science, while its rigour is established by the narrative paradigm. Therefore, theology of science can be seen as an intertextual narrative that engages both the Bible and the Book of Nature. The narrative paradigm of theology of science is subsequently elucidated, with particular emphasis on its cognitive aspects, narrative reasoning, the corresponding verification method, and Jewish corrective. The conclusion outlines a special task for theology of science in the modern age.

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7

Longenecker, Bruce W. "The Narrative Approach To Paul: an Early Retrospective." Currents in Biblical Research 1, no. 1 (October 2002): 88–111. http://dx.doi.org/10.1177/1476993x0200100105.

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An interest in 'narrative' has progressively been incorporated into recent scholarship on Paul and his letters. In this enterprise, scholars interest themselves not only in the 'surface level' of a Pauline letter but also in what lies 'beneath the surface'—imagining Paul's letters to be both animated and constrained by a narrative theology that comes to expression in Paul's theological discourse. Interest in the narrative dimension of Paul's thought has arisen in relation to several contributing influences within the theologi cal disciplines—influences both within and beyond the discipline of Pauline studies itself. This article outlines some ways in which 'narrative' is becom ing a key tool in studies of Paul's theology and letters, and suggests four factors behind the rise in this interesting enterprise.

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8

Mann, John. "(Shhhh…) Narrative Theology (Explodes!)." Modern Churchman 32, no. 4 (January 1991): 42–45. http://dx.doi.org/10.3828/mc.32.4.42.

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9

권진관. "Narrative and Minjung Theology." Madang: Journal of Contextual Theology ll, no. 23 (June 2015): 5–24. http://dx.doi.org/10.26590/madang..23.201506.5.

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10

Gilmour, Peter. "Narrative Theology as Revelation." Religious Education 103, no. 3 (June 10, 2008): 290–92. http://dx.doi.org/10.1080/00344080802053428.

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11

Hoffman, John C. "Metaphorical or narrative theology." Studies in Religion/Sciences Religieuses 16, no. 2 (June 1987): 173–85. http://dx.doi.org/10.1177/000842988701600204.

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12

Schirmer, Elizabeth. "William Thorpe’s Narrative Theology." Studies in the Age of Chaucer 31, no. 1 (2009): 267–99. http://dx.doi.org/10.1353/sac.2009.a380148.

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13

Boscaljon, Daniel. "Beyond Literal Idolatry II: Expectations and Hope in the Field of Narrative Theology." Religions 13, no. 5 (May 11, 2022): 430. http://dx.doi.org/10.3390/rel13050430.

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This article examines the role of hope relative to the unexplored potential of narrative theology as a particular mode of thinking. The first section provides a brief introduction. The second section begins by discussing the world of experience as postulated by Alfred North Whitehead: I argue that literal idolatry forms as a specific technology based around the use of symbols. The third section explores the resources of narrative as a centrifugal model of metaphor that serves as a robust alternative literal idolatry: I argue that narratives develop the intellect through pattern recognition and the imagination through empathetic recognition, and then describe how narrative theory’s emphasis on focalized perspectives opens hopeful expectations of the future. The fourth section explores Ricoeur’s work in narrative theology, defining it as a “field” whose dynamic emphasis on tension provides an alternative to the static, “closed circuit” of religious symbols. The final section looks at Colson Whitehead’s The Intuitionist as a contemporary novel that seems to fit with Ricoeur’s stipulations for what generates a field of narrative theology.

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Bhattacharyya, Swasti. "Khadi: A Narrative of Lived Theology." Religions 13, no. 5 (May 17, 2022): 454. http://dx.doi.org/10.3390/rel13050454.

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While other authors in this special issue analyze the nature of narrative theology, I highlight the narratives of the sisters of the Brahma Vidya Mandir ashram, a group of women followers of M. K. Gandhi (1869–1948) and his disciple, friend, and spiritual successor Vinoba Bhave (1895–1982), who came together in 1959 to form an intentional community with a spiritual purpose. One of the central practices of this community is spinning cotton that is then woven into khadi (hand-spun, handwoven cloth). From this khadi, they make their own clothing. Through a brief discussion of their use of khadi, I demonstrate how the theology of the sisters of this ashram is not a separate entity for them, rather it is the warp of the narratives of their lives; their choice of khadi is an example of the seamlessness between their theology and their narratives. As we examine their choice to use khadi, we can isolate and name some of their theological commitments. We can also identify important elements from their narratives that are applicable in multiple contexts. To this end, I conclude this article by imagining how the lives of the sisters of the Brahma Vidya Mandir might serve as a catalyst for change and engagement for us all.

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15

Herzog, William R. "Book Review: Why Narrative? Readings in Narrative Theology." Theological Studies 52, no. 2 (June 1991): 373–75. http://dx.doi.org/10.1177/004056399105200223.

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Duke, James O. "Book Review: Why Narrative? Readings in Narrative Theology." Interpretation: A Journal of Bible and Theology 45, no. 2 (April 1991): 210. http://dx.doi.org/10.1177/002096430004500229.

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17

Hayward, Mary, Joseph Healey, and Donald Sybertz. "Towards an African Narrative Theology." Journal of Religion in Africa 30, no. 2 (May 2000): 264. http://dx.doi.org/10.2307/1581807.

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18

Navone, John. "The Promise of Narrative Theology." Lonergan Workshop 6 (1986): 231–37. http://dx.doi.org/10.5840/lw198669.

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19

Reed, Esther D., Rob Freathy, Susannah Cornwall, and Anna Davis. "Narrative theology in Religious Education." British Journal of Religious Education 35, no. 3 (September 2013): 297–312. http://dx.doi.org/10.1080/01416200.2013.785931.

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20

Campbell, Antony F. "Old Testament Narrative as Theology." Pacifica: Australasian Theological Studies 4, no. 2 (June 1991): 165–80. http://dx.doi.org/10.1177/1030570x9100400204.

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21

COMSTOCK, GARY L. "TWO TYPES OF NARRATIVE THEOLOGY." Journal of the American Academy of Religion LV, no. 4 (1987): 687–717. http://dx.doi.org/10.1093/jaarel/lv.4.687.

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22

Loughlin, Gerard. "Book Review: Theology and Narrative." Theology 98, no. 783 (May 1995): 206–7. http://dx.doi.org/10.1177/0040571x9509800308.

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23

Vondey, Wolfgang. "Pentecostal Theology." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 32–45. http://dx.doi.org/10.1163/17455251-02801004.

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The book Pentecostal Theology identifies the so-called ‘full gospel’ as a comprehensive theological narrative of the Pentecostal movement. The full gospel is essentially a liturgical narrative aiming at participation in Pentecost through an experiential, hermeneutical, and theological move to and from the altar that yields a biblically and theologically organized and embodied theology. The reviewers of the book have raised a number of observations concerning the systematic and constructive argument of Pentecostal Theology. This essay responds to the concerns by discussing the nature of theological inquiry among Pentecostals, the method of the full gospel, and the continuity and discontinuity in Pentecostal theology.

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24

Tobing, Oscard L. "Contribution and Reduction of Narrative Theology to Biblical Hermeneutics in the Postmodern Era." Veritas: Jurnal Teologi dan Pelayanan 20, no. 2 (December 23, 2021): 191–206. http://dx.doi.org/10.36421/veritas.v20i2.478.

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This research examines narrative theology, which began to develop in the 1970s in the United States, and is now widely practiced in theological discourses, including in Indonesia. This theology, sometimes called postliberal theology, uses the postmodern interpretation paradigm, which seeks the meaning “in front of” the text (readers-oriented). The intended readers are the community, who have the same language, culture, and traditions. It turns out that narrative theology, which initially served as a theological reflection on Christianity’s claims to the biblical texts, has shifted into a hermeneutical lens in reading the biblical texts. Using analytical studies of library research and systematic review, the author discusses the contours of narrative theology starting from the thoughts of its pioneers (such as Hans W. Frei, George A. Lindbeck, Stanley Hauerwas, and Sally McFague), describing its characteristics, and evaluating them. The analysis results are presented in two points. The first is an appreciation of the contributions of narrative theology, i.e., simple-practical, confessional-dogmatic, relational, and inductive. The second is an evaluation of some reductive aspects of narrative theology, i.e., postmodern hermeneutics; a disregard of historicity and genre diversity; traditional-dogmatic fideism; sectarianism; and pragmatism.

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25

Fiddes, Paul S. "God and Story in the Church and in Doctrine." Ecclesial Practices 2, no. 1 (May 8, 2015): 5–22. http://dx.doi.org/10.1163/22144471-00201001.

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The paper aligns theological discussion about narrative theology with an empirical study of story-telling in a congregational setting, drawing conclusions about the ecclesial basis of method in doctrinal theology. It proposes to develop a narrative theology in a form that is inclusive of non-biblical narratives, drawing deductively upon story in Scripture and the past tradition of the church in constructing regulative doctrinal concepts for the community, while insisting that these must always be shaped inductively by the stories which people inhabit inside the church today, and outside the church in cultures which interpenetrate it. The paper offers a particular case-study of reflecting on stories from the Bible, church tradition and modern life among a group of young people of mainly West African heritage in the uk. From a ‘thick’ account of ‘everyday theology’ in the church, it offers suggestions for a reciprocal relation between deductive and inductive movements in making doctrine, taking as an example the doctrinal issue of ‘naming’.

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26

Smolenski, Natalie. "National-European Theology." East European Politics and Societies: and Cultures 30, no. 3 (November 1, 2015): 519–50. http://dx.doi.org/10.1177/0888325415605889.

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An influential contingent of Catholic clergy in Poland reacted to Poland’s entry into the European Union by developing a narrative positing the Catholic foundation and ownership of Europe and all its constituent “nations.” This narrative, which I call national-European theology, identifies the Catholic Church as the progenitor of both European and Polish existence and guarantor of their continuity of identity. In this way, it remedies some Catholics’ anxieties about both the integrity of Poland’s national sovereignty and the allegedly secularizing and liberalizing cultural influence of other EU member countries. I argue that national-European theology can be fruitfully conceived as a hereditary ownership narrative, framed by moments of spiritual foundation and subsequent inheritance from spiritual founders, and that this narrative structure characterizes both nationalism writ large and Europeanization as an analogous modern identitarian project. I suggest that taking heredity as a lens through which to understand nationalism and its attendant notions of legitimation allows us to move past debates about the “content” of nationalist claims (ethnic, religious, linguistic, etc.) and toward the mechanism by which group reproduction is culturally defined and sanctioned. To do this, I first sketch a theory of nationalism as a hereditary ownership narrative, drawing upon the Polish case, and liken it to the “Europe-building” project of the EU. Second, I present a brief historical outline of Poland’s accession to the EU and the anxieties generated thereby. Finally, I turn to the rhetoric of the Polish clergy who best represent the national-European current in contemporary Catholic political theology.

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Laksana, Albertus Bagus. "The Narrative Of Martyrdom As Postmodern Way Of Doing A Modern Liberation Theology." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 14, no. 1 (April 20, 2015): 80–100. http://dx.doi.org/10.36383/diskursus.v14i1.63.

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Abstract: The survival and significance of the Latin American liberation theology movement relies, to some extent, on the power of the narratives of martyrdom. Precisely by relying on these narratives, through the dynamics of the theological category of memory that leads to solidarity, liberation theology situates itself in the tension between modernity and postmodernity. The categories of narrative, memory and solidarity, which are at play in the whole dynamic of martyrdom, constitute a postmodern way of doing a modern liberation theology. Liberation theology will only be able to retain its “liberative” and “theological” element insofar as it continues to be “modern” and “postmodern” at the same time. Against the postmodern disbelief in the possibility of human emancipation, liberation theology continues to labor precisely under principium liberationis grounded in the promise of liberation contained in God’s revelation in the Scriptures. However, against the “modern” conception of emancipation based on reason and governed by the idea of progress, liberation theology envisions liberation as an integral process which takes place in a concrete, particular historical reality and under the eschatological promise of God. Keywords: liberation theology, martyrdom, modern, postmodern, narrative, memory, solidarity. Abstrak: Relevansi dan pertumbuhan teologi pembebasan, sampai tingkat tertentu, juga bergantung pada kekuatan kisah kemartiran. Dengan mendasarkan diri pada kisah (narrative) yang diolah lewat kategori pengingatan (memory) yang mengarah pada solidaritas, teologi pembebasan menempatkan diri dalam tegangan antara modernitas dan posmodernitas. Kategori kisah, pengingatan, dan solidaritas, yang berada dalam jantung narasi kemartiran, mengetengahkan sebuah cara posmodern untuk melakukan teologi pembebasan yang modern. Teologi pembebasan hanya akan berhasil mempertahankan unsur “teologi” dan “pembebasan” sejauh bersifat modern dan posmodern pada saat yang sama. Melawan ketidakpercayaan posmodernitas terhadap kemungkinan proyek pembebasan, teologi pembebasan mempertahankan prinsip pembebasan atas dasar isi pewahyuan Allah dalam Kitab Suci. Akan tetapi, melawan pemahaman modern tentang pembebasan berdasarkan akalbudi dan kemajuan, teologi pembebasan memahami pembebasan sebagai sebuah proses integral yang terjadi dalam waktu dan tempat yang nyata, dalam realitas sejarah yang partikular dan dalam kerangka janji eskatologis Allah. Kata-kata kunci: teologi pembebasan, kemartiran, modern, posmodern, narasi, pengingatan, solidaritas.

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Harvey, A. E. "Narrative Theology in Early Jewish Christianity." Journal of Jewish Studies 41, no. 2 (October 1, 1990): 272–73. http://dx.doi.org/10.18647/1556/jjs-1990.

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29

Wright, N. T. "Israel’s Scriptures in Paul’s narrative theology." Theology 115, no. 5 (July 27, 2012): 323–29. http://dx.doi.org/10.1177/0040571x12450261.

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30

Abraham, Reggie. "Reflections on Narrative in Pastoral Theology." Pastoral Psychology 65, no. 6 (July 5, 2016): 727–42. http://dx.doi.org/10.1007/s11089-016-0718-0.

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31

Bellmann, Raphael, and Hans-Georg Wünch. "Jahwe und die Götter - Ein Vergleich der Gottesdarstellungen in den Fluterzählungen der Genesis, dem Gilgamesch-Epos und dem Atramhasïs-Mythos." Old Testament Essays 35, no. 1 (June 21, 2022): 1–22. http://dx.doi.org/10.17159/2312-3621/2022/v35n1a3.

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The existence of striking similarities between the biblical flood narrative and the flood narratives of the Epic of Gilgamesh and the Atramhasïs myth has led to the widely accepted hypothesis that the biblical flood narrative depends on the Mesopotamian narratives. In this study, the representation of Yahweh in the biblicalflood narrative is compared with the representation of the gods in the Epic of Gilgamesh and the Atramhasïs myth by means of a synchronic juxtaposition of the texts in question. Since the flood narratives in question all originated in a common cultural sphere, the juxtaposition of the contents leads to the conclusion that the biblical text or the tradition on which it is based is not dependent on the Mesopotamian narratives, but playfully and sometimes also polemically contrasts itself to the prevailing Mesopotamian theology. By using or consciously avoiding certain formulations of the Mesopotamian flood narratives the biblicalflood narrative puts emphasis on the God of the biblical narrative over and against all the other gods.

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Yong, Amos. "Intercultural Theology." Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 147–51. http://dx.doi.org/10.1558/isit.32690.

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My proposal is that a Pentecostal approach to theology, normed by the Day of Pentecost narrative (rather than by modern Pentecostal theological developments) invites an intercultural stance. The many tongues unleashed by the Pentecostal Spirit empowers many aesthetic, philosophical, and religious testimonies of which witnesses demand intercultural discernment.

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Nosachev, Pavel. "Theology of Supernatural." Religions 11, no. 12 (December 4, 2020): 650. http://dx.doi.org/10.3390/rel11120650.

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The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified evil. The ideal confirmation of this thesis is Supernatural, since it was the bricolage game with images of Christian evil that became the cornerstone of its popularity. In the 15 seasons of its existence, Supernatural, conceived as a story of two evil-hunting brothers wrapped in a collection of urban legends, has turned into a global panorama of world demonology while touching on the nature of evil, the world order, theodicy, the image of God, etc. In fact, this show creates a new demonology, angelology, and eschatology. The article states that the narrative topics of Supernatural are based on two themes, i.e., the theology of the spiritual war of the third wave of charismatic Protestantism and the occult outlooks derived from Emmanuel Swedenborg’s system. The main topic of this article is the role of monotheistic mythology in Supernatural. The author concludes that the case of Supernatural shows how the classical monotheistic narrative, in its orthodox and heterodox formats, is hugely attractive for the modern audience. A wide distribution of the occulture that has become a basis of modern mass culture and easily combines, by virtue of historical specifics of its genesis, with monotheism makes the classical monotheistic mythology more flexible and capable of meeting the audience’s different demands.

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Štěch, František. "Narrative Theology, Revelation, and the Road towards a Theological Media Theory." Theology Today 75, no. 4 (January 2019): 420–33. http://dx.doi.org/10.1177/0040573618810376.

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This article opens the road towards a theological media theory by discussing developments in narrative theology. Human stories are messages encoded in the medium of language, and narrative theology has rediscovered their importance for theology, especially in connection with the meaning of revelation. Understanding revelation as symbolic communication, mediation and “resonance” helps us to see how narrative and revelation merge within a concept of auto/Theo-biography. Before people are able to reflect upon revelation, they are already a part of it. Auto/Theo-biography suggests that theology is animated communication, growing from the interplay between participation and mediation. This calls for study of the medium and of mediation from a theological perspective, which may be a first step towards a theological media theory.

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Savojardo, Valentina. "Thought Experiment between Revealed Theology and Narrative." Religions 13, no. 12 (December 9, 2022): 1200. http://dx.doi.org/10.3390/rel13121200.

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The paper addresses the problem of the epistemic value of thought experiment, in revealed theology, insofar as it possesses a fundamental trait in common with fiction. Starting from Fehige’s proposal to reread St. Anselm’s ontological argument as a thought experiment of revealed theology and in the light of important differences between the use of scientific and theological thought experiments, it is possible, even in theology, to speak of an indirect or ‘reflexive’ nexus between thought and action. On the basis of this nexus, one can rethink the epistemic role of the theological thought experiment in relation to the art of narration that brings theological thought experiments and fiction closer together. However, it is always the context in which the thought experiment is considered that determines its value and role.

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van Klinken, Adriaan. "Autobiographical Storytelling and African Narrative Queer Theology." Exchange 47, no. 3 (July 5, 2018): 211–29. http://dx.doi.org/10.1163/1572543x-12341487.

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Abstract This article addresses a methodological question: How to develop African queer theology? That is, a theology that interrogates and counter-balances popular representations of queer sexuality as being “un-African” and “un-Christian”. Answering this question, the article specifically engages with African feminist theological work on storytelling as politically empowering and theologically significant. Where African feminist theologians have used her-stories to develop her-theologies, this article suggests that similarly, queer autobiographical storytelling can be a basis for developing queer theologies. It applies this methodology to the Kenyan queer anthology Stories of Our Lives (2015), which is a collection of autobiographical stories narrated by people identifying as lesbian, gay, bisexual, transgender, intersex (LGBTI) or otherwise queer in Kenya. The article concludes with an intertextual reading of Stories of Our Lives and Mercy Oduyoye’s autobiographical essay about childlessness, pointing towards an African narrative queer theology of fruitfulness.

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Wisse, Maarten. "Narrative Theology and the Use of the Bible in Systematic Theology." Ars Disputandi 5, no. 1 (January 2005): 237–48. http://dx.doi.org/10.1080/15665399.2005.10819897.

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38

Harper, Whitney. "Political theology beyond interruption: (re)discovering the ambiguity of the practice of theology." Theology 125, no. 1 (January 2022): 12–18. http://dx.doi.org/10.1177/0040571x211068155.

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Recent research in the field of theology has sought to draw on voices and resources that serve to ‘interrupt’ the academic study, unsettling the history of primarily white, straight, male voices. However, much of this work has further served to delineate theology from the contexts and experiences within which it develops and becomes anew. Using research in narrative theory and the work of Thomas Bauer, this article seeks to reframe the task of political theology today not in terms of interruption, but rather as a narrative centred on the ambiguity of the tradition, one that serves to highlight the constructed nature of the practice of theology and its sources.

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Morimoto, A. "T. Haga : The Theology of a Narrating Church, The Salvation Narrative." THEOLOGICAL STUDIES IN JAPAN, no. 37 (1998): 100–105. http://dx.doi.org/10.5873/nihonnoshingaku.1998.100.

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Brackney, William. "James Cone, white supremacy, and the Baptist narrative." Review & Expositor 117, no. 1 (February 2020): 44–51. http://dx.doi.org/10.1177/0034637319898771.

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James Cone’s most substantial claim against white theologians is that white supremacy is historically embedded in their theology. This article argues that not only is white supremacy embedded in theology but it may also be a factor in the way white church historians construct a historical narrative that marginalizes the contributions of the black church.

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Kang, Ahram. "21st Century Missional Strategy through Narrative Theology." Mission and Theology 49 (October 31, 2019): 145–76. http://dx.doi.org/10.17778/mat.2019.10.49.145.

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Navone, John. "Narrative Theology and its Uses: A Survey." Irish Theological Quarterly 52, no. 3 (September 1986): 212–30. http://dx.doi.org/10.1177/002114008605200304.

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Nussbaum, Stan. "Book Review: Towards an African Narrative Theology." International Bulletin of Missionary Research 22, no. 4 (October 1998): 178. http://dx.doi.org/10.1177/239693939802200414.

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Snodgrass, Jill L. "Caring for joy: narrative, theology, and practice." Journal of Pastoral Theology 29, no. 3 (September 2, 2019): 194–96. http://dx.doi.org/10.1080/10649867.2019.1673044.

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Drury, John. "Book Review: The Promise of Narrative Theology." Theology 88, no. 721 (January 1985): 58–59. http://dx.doi.org/10.1177/0040571x8508800117.

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Thiel, John E. "Book Review: Theology and Narrative: Selected Essays." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 2 (May 1995): 233–34. http://dx.doi.org/10.1177/106385129500400210.

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WARD, GRAHAM. "BIBLICAL NARRATIVE AND THE THEOLOGY OF METONYMY." Modern Theology 7, no. 4 (July 1991): 335–49. http://dx.doi.org/10.1111/j.1468-0025.1991.tb00253.x.

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Weele, Michael Vander. "Book Review: Theology and Narrative: Selected Essays." Christianity & Literature 43, no. 2 (March 1994): 227–28. http://dx.doi.org/10.1177/014833319404300209.

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Oakes, Edward T. "Book Review: Theology and Narrative: Selected Essays." Theological Studies 55, no. 2 (June 1994): 384–85. http://dx.doi.org/10.1177/004056399405500231.

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Oakes, Edward T. "Apologetics and the Pathos of Narrative Theology." Journal of Religion 72, no. 1 (January 1992): 37–58. http://dx.doi.org/10.1086/488788.

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