By Delwin Brown, Sheila Greeve Davaney, Kathryn Tanner
Theologians are more and more seeking to cultural research and feedback, instead of philosophy, as a discussion accomplice for cross-disciplinary stories. This booklet explores the significance of this shift via bringing jointly students from a number of theological views to investigate varied modern theories of tradition and cultural activities. The essays the following learn the theoretical courting among theology and cultural reviews after which talk about a chain of debatable subject matters that cry out for theological mirrored image.
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Additional resources for Converging on Culture: Theologians in Dialogue with Cultural Analysis and Criticism (Aar Reflection and Theory in the Study of Religion)
C. Smith, Meaning and End of Religion, 40. 26. Peter Harrison, "Religion" and the "Religions" in the English Enlightenment (Cambridge: Cambridge University Press, 1990), 25. 27. For a discussion of this change, see Peter Harrison, "Religion and the Religions in the Age of William and Mary: A Response to David A. Pailin," Method and Theory in the Study of Religion 7, no. 3 (1995): 273-81. 28. Peter Harrison, "Religion" and the "Religions," 2. 29. Friedrich Schleiermacher, On Religion: Speeches to Its Cultured Despisers, trans.
3. 22. Chapter 3, here, 51. 23. Tanner, Theories of Culture, 70. 2 Loosening the Category That Binds Modern "Religion" and the Promise of Cultural Studies Linell E. 1 It would be easy to greet this development with cynicism, as just the latest example of the search for relevancy, perhaps for a subject, in a discipline that has become increasingly discredited and marginalized in late twentieth-century America. ' "2 Perhaps "theology and cultural studies" is simply another episode in this continuing chapter of disciplinary decline.
57 Although the conceptual grid constituted by the modern constructs "religion" and "religions" may never have been a fully adequate map to lived reality, its lack of fit has grown, and grown increasingly apparent. Recent comparative and historical studies in religion and culture have pointed to the limitations of this conceptual grid in ways that are of considerable relevance for theologians. In his recent study of religion and the state in India, for example, Gerald Larson contends that the conventional meaning of "religion," particularly as it is expressed in the "world religions" constructs, has essentially obscured the emergence of new constellations of meaning and value.