4/6/2024 0 Comments Ragial orgWhat I am suggesting is perhaps akin to what Gilkey himself admits when he asserts in self-critical vein: "It is not enough for theological reflection (as now I must confess I once thought) to relate the eidetic meaning of the symbol to lived, existential experience in order for us to conceive it. In brief, a reflective concern for reinterpretation must broaden into a philosophical meditation upon the interpreter who creatively weds the logos of the tradition with the energies of the present, and upon the vehicles in which the new vision becomes incarnate. Moreover, the " embodiment," whether in scripture, work of art, style of life, or summa, is essential, if the symbol is to become publicly accessible and not a mere fugitive illumination. For it is this mediator between the tradition and the present, the individual prophet, poet, saint, or theologian, who embodies his or her own experiential quest in a more ample symbol and thus makes it available to the common experience of the community. In lieu of an abstract, here is a brief excerpt of the content:Ĩ02 BOOK REVIEWS it must be self-consciously extended to include the third pole, everywhere presupposed, but nowhere explicitly treated: namely, the creative interpreter and his will to interpret.
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