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African Enacting Theology: A Rediscovery of an Ancient Tradition?

African Enacting Theology: A Rediscovery of an Ancient Tradition? Editorial African Enacting Theology: A Rediscovery of an Ancient Tradition? Frank D. Macchia Karl Barth once referred to the difference between the “regular theol- ogy” of the great dogmatics of prominent European theologians and the “irregular theology” of sermons, devotionals, letters, and readings of Scripture that did not follow the lead of the modern historical-critical method. Judged to be less “scientiŽ c” in nature than the mainstream the- ological treatises that emerged after Schleiermacher, the irregular theol- ogy tended often to encourage a more participatory reading of the biblical text and to be more directly contextual and powerfully prophetic in nature than its scientiŽ c counterpart. Barth wrote of this irregular theology in reference to the writings of the Blumhardts. One needs only to note Barth’s famous Römerbrief as a more scholarly example. I do not think that a commentary slavishly devoted to the reigning exegetical science of the day could have had the same impact on European theology in 1922 as the Römerbrief . Ironically, the term, “irregular theology,” represents a modern bias, since such theology represented the mainstream in pre- modern times. This is the irony of the matter. In a post-Barthian theological era, theological method http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Pneuma Brill

African Enacting Theology: A Rediscovery of an Ancient Tradition?

Macchia, Frank
Pneuma , Volume 24 (2): 105 – Jan 1, 2002
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Publisher
Brill
Copyright
© 2002 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0272-0965
eISSN
1570-0747
DOI
10.1163/15700740260387992
Publisher site
See Article on Publisher Site

Abstract

Editorial African Enacting Theology: A Rediscovery of an Ancient Tradition? Frank D. Macchia Karl Barth once referred to the difference between the “regular theol- ogy” of the great dogmatics of prominent European theologians and the “irregular theology” of sermons, devotionals, letters, and readings of Scripture that did not follow the lead of the modern historical-critical method. Judged to be less “scientiŽ c” in nature than the mainstream the- ological treatises that emerged after Schleiermacher, the irregular theol- ogy tended often to encourage a more participatory reading of the biblical text and to be more directly contextual and powerfully prophetic in nature than its scientiŽ c counterpart. Barth wrote of this irregular theology in reference to the writings of the Blumhardts. One needs only to note Barth’s famous Römerbrief as a more scholarly example. I do not think that a commentary slavishly devoted to the reigning exegetical science of the day could have had the same impact on European theology in 1922 as the Römerbrief . Ironically, the term, “irregular theology,” represents a modern bias, since such theology represented the mainstream in pre- modern times. This is the irony of the matter. In a post-Barthian theological era, theological method

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Pneuma – Brill

Published: Jan 1, 2002

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