Invitation to Cross-cultural Theology: Case Studies in Vernacular TheologiesZondervan, 1992 - Всего страниц: 194 Invitation to Cross-Cultural Theology seeks to extend the study of theology to the way in which lay communities of Christians endeavor to shape their world by their faith. Using narratives of experiences with God as source material, Dyrness sets out to discover the framework, both explicit as well as implicit, that guides their lives as Christians. Testimonies are heard from five very different communities around the world. In the final chapter, the author discusses the various ways in which Christ and salvation are being addressed in these communities today. |
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| 9 | |
| 42 | |
| 66 | |
| 90 | |
An Akamba Local Theology | 112 |
An American Middle Class Local | 130 |
CrossCultural Dialogue | 154 |
Traveling Preacher in North China | 170 |
Bibliography | 188 |
Часто встречающиеся слова и выражения
African Akamba American ancestors argue become believers Beltran Bible Bible study biblical brothers and sisters called central challenges Chao China Chinese Christians Christianity in China Clifford Geertz context critical cultural David Scotchmer dimension Dyrness emphasis evangelism experience express faith Father fellowship Filipino focus Folk Catholicism follow Christ Geertz give God's presence God's word Gospel Grand Rapids Guatemala historical Hollnsteiner house churches Ibid important Jesus Christ John Mbiti Kajaw Crist Kikamba Ladino leader Lesslie Newbigin lives Lord major Manila Maya Mayan Mbiti means meeting missionaries Nazarene percent Philippines practices pray prayer preach Protestant question Quezon City reality relate relationship religion religious Richard Mouw Rigoberta Menchu ritual role salvation Scripture sense simply social spiritual story suffering symbolic teaching testified testimony themes theologians theological framework theological reflection theology things thinking traditional understanding values Wang Ming-dao Western woman worship
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Стр. 25 - I can see, any unusual ambiguity: it denotes an historically transmitted pattern of meanings embodied in symbols, a system of inherited conceptions expressed in symbolic forms by means of which men communicate, perpetuate, and develop their knowledge about and attitudes toward life.
Стр. 32 - I am going to mean any coherent and complex form of socially established cooperative human activity through which goods internal to that form of activity are realized in the course of trying to achieve those standards of excellence which are appropriate to, and partially definitive of, that form of activity, with the result that human powers to achieve excellence, and human conceptions of the ends and goods involved, are systematically extended.
Стр. 29 - The essential vocation of interpretive anthropology is not to answer our deepest questions, but to make available to us answers that others, guarding other sheep in other valleys, have given, and thus to include them in the consultable record of what man has said.
Стр. 26 - Religion is a system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic.
Стр. 134 - What is good is what one finds rewarding. If one's preferences change, so does the nature of the good. Even the deepest ethical virtues are justified as matters of personal preference. Indeed, the ultimate ethical rule is simply that individuals should be able to pursue whatever they find rewarding, constrained only by the requirement that they not interfere with the "value systems
Стр. 27 - It is not against a body of uninterpreted data, radically thinned descriptions, that we must measure the cogency of our explications, but against the power of the scientific imagination to bring us into touch with the lives of strangers.
Стр. 33 - ... through the flow of behavior — or, more precisely, social action — that cultural forms find articulation. They find it as well, of course, in various sorts of artifacts, and various states of consciousness; but these draw their meaning from the role they play (Wittgenstein would say their "use") in an ongoing pattern of life, not from any intrinsic relationships they bear to one another.
Стр. 20 - Greene. Thus language and literature were taking us further and further from ourselves to other selves, from our world to other worlds. What was the colonial system doing to us Kenyan children? What were the consequences of, on the one hand, this...
Стр. 26 - Such religious symbols, dramatized in rituals or related in myths, are felt somehow to sum up, for those for whom they are resonant, what is known about the way the world is, the quality of the emotional life it supports, and the way one ought to behave while in it.
Стр. 184 - I had not left, the thought came to me that it would be better for me to go home, and so I left.
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