DS9010 Research Methods and Design Aung, James Hatun
Summary (Yaghjian, Chapter 1) January 24, 2013
Lucretia B. Yaghjian’s book, “Writing Theology Well: A Rhetoric for Theological and Biblical Writers” consists of three parts. The first part contains four chapters, the second part has two chapters and the third part has four chapters. I will summarize in this paper the first part of the first chapter, entitled as “Writing Theology Well in Its Own Context.” Yaghjian begins every chapter with “a starting point” and concludes the chapter with “a concluding reflection” which helps the readers to understand where is the chapter heading to. This chapter focuses on “the sociorhetorical Context of Writing Theology,” this gives “a summary
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Yaghjian suggests a concrete, clear way to begin to write good theology, thus, to write well is just to start writing it (4). To answer the fundamental question of “what is writing and why do people write?” Yaghjian attempts to answer under the title of “the Sociorhetorical Context of Writing Theology.” To sum up the answer, people write “to communicate people” (5), passing the information “across time and space” (5), because writer has intention to leave behind to his …show more content…
We as contemporary theologians, are encouraged to write theology in our context by paying close attention to “whom and for whom contemporary theology is being written” (15). At the end of this section, Yaghjian gives a workshop memo where the readers of this book can have practical workshop which is being very helpful in a seminar setting. She also gives tips to write theological assignment and some practical questions which are useful to initiate writing a theological
Book Reviews. Dialog: A Journal of Theology, Vol. 42(3), 237-238. No changes needed as these are citations and should not be edited.
And so in answering How does Brueggemann build bridges between form criticism of the Psalms, theology and spirituality?' I shall be addressing spirituality in a Christian transformative understanding and from a secular formative spirituality understanding.
Garrett’s concise treatment of an array of relevant questions is reflected in chapter titles like “Faith and Belief”, “The Bible and Theology”, “Sacramental Faith”, “Spiritual Practice”, “The Kingdom of God”, “The End of Things”, and “Friends or Rivals: Living in a Multifaith World”. Each chapter is a vivid explanation on how our life should be based on love, nothing else but the love of Christ, it contrasts the modern day depiction of God bein...
When looking at the common theme that Barth develops in God Here and Now, it becomes apparent for the need of congregation to justify, ratify, and promote the Bible as the living word of God. When and where the Bible constitutes its own authority and significance, it mediates the very presence of God through the congregation. Encountering this presence in the Church, among those whose lives presume living through the Bible’s power and meaning. Barth states that the Bible must become God's Word and this occurs only when God wills to address us in and through it. The Christ-event is God's definitive self-disclosure, while Scripture and preaching are made to correspond to him as a faithful witness becomes the perfect statement according to Barth (Barth, 2003, p. 61).
21 Oct. 2013. Lecture. The. Peterson, Eugene H. The Message, Remix: The Bible in Contemporary Language.
This paper is written to discuss the many different ideas that have been discussed over the first half of Theology 104. This class went over many topics which gave me a much better understanding of Christianity, Jesus, and the Bible. I will be addressing two topics of which I feel are very important to Christianity. First, I will be focusing on the question did Jesus claim to be God? This is one of the biggest challenges of the Bibles that come up quite often. Secondly, I will focus on character development.
A Christian, when faced with the challenge of writing, finds himself in a dilemma: how is he to complete the task? Should he create an allegory? Should he try to teach a lesson reflecting God’s glory? Or should he follow secular trends and current desires in literature? To this, many Christians would say, “Certainly not!” Dorothy L. Sayers and Flannery O’Connor both aim to answer the first question of any Christian writer: How do I write a story with my beliefs?
The application of biblical exegesis functions as a moderator between these three concepts, defining the principles that define the parameters of a faithful Christian life. One way of understanding the connection between orthodoxy and orthopraxy is to frame it within the concept of practical theology (Gräb, 2012). This concept of practical theology is not limited to pastoral duties, or ministry methods, but rather “lived Christianity” in today’s society (Gräb, 2012). Encountering God on a personal level will bring about a fundamental worldview change, affecting all areas of an individual’s life, and the exegetical methodology a researcher uses in approaching the Bible may determine the results that researcher
The Wesleyan quadrilateral is still relevant today as it provides a method for discovering the things of God, ourselves, and lets us know who God really is. For the purposes of this reflection paper, I would like to summarize the four components of the Wesleyan Quadrilateral and then reflect personally upon each term as how it relates to the Christian theologian. The first component of the Wesleyan Quadrilateral is scripture. The term scripture used in the Wesleyan Quadrilateral refers to God’s word. God’s word is found in the Bible.
With this in mind, the objective of this essay is to focus on the main ideas of each theologian, and discuss how each theologian’s ideas are compensatory to the other. This is important because even though each theologian’s writings were inspired by the harsh realities of the societies, and also by the effect each writer experienced in their moment in history, their critiques specifically of Christian institutions remain a consistent amongst all three writings. Furthermore, not only are their critiques consistent, but their goals for providing new frameworks for the future of the Church and Christian discipleship are consistent as well.
Historical theology provides critical analyses of the biblical texts; of various Christian settings, practices, and development between movements in Christianity’s history; and of present condition of Christianity (§87). Three sub disciplines of historical theology are exegetical theology, church history, and historical cognizance (dogmatic theology and church statistics) where treatment of each sub discipline includes connecting and contrasting to current church context and provide “healthy development” and “proper mode of proceeding” (§35, 173; 186; 217). Schleiermacher asserts that each student of theology must have a clear historical and present understanding and vision of Christianity in order to navigate with confidence matters of church leadership and practice the not only the science but also the “art” of doing theology (§100-101). Structure and methods of Practical Theology translates this understanding of the past and present to come up with tools, ecclesial norms, and strategies for governing and leading the church for the present and for providing vision for the future (§26-28;
...s distributed in Theology 101 at the University of Notre Dame, Fremantle on 22 April 2008.
In Andrew Hudgins’ poem, Praying Drunk, the speaker portrays the act of writing as something important, mysterious, and difficult when sober, and compares it to the act of praying, which, for him, is equally complicated. The entire poem is in the form of a prayer, which provides an insightful look at the motivations for faith, the pursuit of truth, and the struggle to come to terms with both. When these ideas are applied to the act of writing, they reveal the complex struggle that a writer faces in developing confidence in his own ideas, while maintaining a degree of credibility that will encourage an audience to care about what he has written.
In this analysis, we will be looking at just how Flannery O'Connor accomplished this seemingly impossible task, non-didactic Christian fiction, by examining elements of faith, elements of style, and thematic elements in her writing. While secondary sources are included for perspective, I have focused primarily upon Miss O'Connor's own essays and speeches in my examination of the writer's motivations, attitudes, and technique, most of which are contained in the posthumous collection Mystery and Manners. Unlike some more cryptic writers, O'Connor was happy to discuss the conceptual and philosophical underpinnings of her stories, and this candor is a godsend for the researcher that seeks to know what "makes the writer tick."
Hermeneutics is the study of these questions and whether we can bridge the gap between these different contexts? The significance of each context is crucial for readers to have balanced perspective and balanced reading of historical texts. And context is important in hermeneutics because while the Bible was written ‘for us’ it wasn’t written ‘to us’ .