Reading and Revelation in Hans Frei and David Tracy
Most maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map thro...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Cambridge Univ. Press
2013
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| In: |
Scottish journal of theology
Year: 2013, Volume: 66, Issue: 4, Pages: 448-465 |
| Further subjects: | B
Reading
B Hans Frei B David Tracy B Revelation B Hermeneutics B Orthodoxy |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a Most maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map through a comparison of David Tracy and Hans Frei, pre-eminent figures in revisionist and postliberal theology, respectively. I show that, for all their differences, both Tracy and Frei posit the reader–text relationship as the site and even in some sense the source of revelation. Their turn to reading is motivated by the perception of a certain loss or estrangement characterising contemporary religiosity. Though the scope and details of their description of the problem differ, there is a similarity in the vision of Christian life which stands in contrast to the contemporary situation. For both, their visions of Christian life can be articulated through the notion of orthodoxy, understood in its full sense as referring to a coherent, vibrant and all-encompassing immersion in Christian doctrine and practice. Engagement in proper reading practice becomes for each the entrance into and sign of full participation in religious life, analogous to the role of belief in traditional notions of orthodoxy. I suggest that Tracy and Frei represent two forms of ‘theology of ortholexis’ or ‘right reading’. The turn to reading is most obvious in Frei, who explicitly links the modern difficulty in attaining a sense of the coherence of Christian history, doctrine and lived life to a misconstrual of the nature of the biblical text which leads to a misguided reading practice. Yet Tracy also places the model of reading as conversation at the centre of his revisionist account of the possibility of a contemporary experience of the authority of the Bible and the power of the Christian tradition more generally. In these ‘theologies of ortholexis’, a constellation of modern anxieties concerning the limits and possibilities of our knowledge and experience of the divine are addressed through positing the reader–text relationship forged through proper reading practice as the place of and way to authentic revelation. | ||
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