Canonical narrative theology is the idea that our identity is shaped by the traditional Christian story of the incarnation, the passion and the resurrection. By referring to the bible, more specifically the gospels, we are able to shape our lives around that of the accounts of Jesus’ life.
Graham, Walton and Wards’ definition of canonical narrative is:
Barth (a colleague of Bonheoffer) believes the creation of separate communities is as a result of canonical theology. Evident in Bonheoffer’s work as he too questions: ‘What does it mean to be a Christian in a world without a religious faith?’ Barth attempts to answer this by explaining Christianity to be a faith that enables people to critically separate themselves from society. By doing this we can see an overall perspective of the civilization we live in and compare it to Christian doctrine that helps us to live justly. Barth concludes that by following Christianity it becomes possible to resist the social and political norms of the day. Using canonical narrative we can separate ourselves from societ and identify our true Christian identities.
Other theologians such as Hauverous talks of a community (church) that shapes the character/person we are, and how these traits drive our ethical behaviour. Painting a picture of a church that welcomes everyone, unlike the society in which we live. A major problem with his theory is the lack of the wonderful church he describes, as there are scarce if any churches who are not sexist/homophobic. Evident in the way that women are restricted in the roles they have in church. Nowadays some still disagree with women becoming vicars.
Thus, by discussing the thesis of each theologian it is apparent that ‘canonical narrative theology in its extreme form is ideals that are unattainable.’ This is as the world in which we live is completely different to the world in which Jesus of Nazareth lived; the two worlds are incompatible with one another.
Graham, Walton and Wards’ definition of canonical narrative is:
‘Narratives of Jesus’ words and actions are taken as the key to interpreting… the unfolding events of human history… a challenge facing Christians is to pattern their own lives in conformity with this great drama.’
Here the authors show how canonical theology, (the gospel accounts), can teach us about our past and show us our future. Through following living the path of life that Jesus took, Christians are able to construct their own identities. St Francis of Assisi imitated the life of Jesus of Nazareth, through applying Jesus’ teachings to his own life. He created the Franciscan order and the Rule of St Francis, which demonstrates an example of a canonical account. By showing biblical references and translating them into rules for the order to follow:
‘Let them love one another, as the Lord says. This is my commandment, that you love one another as I have loved you.’
This is one of St Francis rules and is taken from Luke 17:10 but translated into a more plausible rule that can be applied to today’s society. His rules are canonical as they establish a way of living for the monks in his order by turning the word of God (the bible) into a rule that shows how to live well. Barth (a colleague of Bonheoffer) believes the creation of separate communities is as a result of canonical theology. Evident in Bonheoffer’s work as he too questions: ‘What does it mean to be a Christian in a world without a religious faith?’ Barth attempts to answer this by explaining Christianity to be a faith that enables people to critically separate themselves from society. By doing this we can see an overall perspective of the civilization we live in and compare it to Christian doctrine that helps us to live justly. Barth concludes that by following Christianity it becomes possible to resist the social and political norms of the day. Using canonical narrative we can separate ourselves from societ and identify our true Christian identities.
Other theologians such as Hauverous talks of a community (church) that shapes the character/person we are, and how these traits drive our ethical behaviour. Painting a picture of a church that welcomes everyone, unlike the society in which we live. A major problem with his theory is the lack of the wonderful church he describes, as there are scarce if any churches who are not sexist/homophobic. Evident in the way that women are restricted in the roles they have in church. Nowadays some still disagree with women becoming vicars.
Thus, by discussing the thesis of each theologian it is apparent that ‘canonical narrative theology in its extreme form is ideals that are unattainable.’ This is as the world in which we live is completely different to the world in which Jesus of Nazareth lived; the two worlds are incompatible with one another.
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