The mythopoetics of the Oxford Inklings (C.S. Lewis, JRR Tolkien, Owen Barfield, Charles Williams, among others) would also be an example of classical theopoetics. Charles Williams gave the name "Romantic Theology" to his project of establishing a subclass of theology at the intersection of imaginative literature and classical theology. Others have called it Christian Romanticism, Mythopoetics or Theopoetics. Northwind Seminary offers a doctoral degree program in the Romantic Theology of the Oxford Inklings. [www.NorthwindSeminary.edu] Gregory, M. (2010). Redefining ethical criticism: the old vs. the new. Journal of Literary Theory, 4, 273–301. Csicsery-Ronay, I. (1993). An elaborate suggestion. Review of Constructing Postmodenism by Brian McHale. Science Fiction Studies, 20, 457–464. The first school of theopoetics suggests that instead of trying to develop a "scientific" theory of God, as systematic theology attempts, theologians should instead try to find God through poetic articulations of their lived ("embodied") experiences. It asks theologians to accept reality as a legitimate source of divine revelation and suggests that both the divine and the real are mysterious — that is, irreducible to literalist dogmas or scientific proofs.

Varsava, J. A. (1994). Review of Constructing Postmodernism by Brian McHale. Ariel: A Review of International English Literature, 25(3), 135–137. Ricoeur, Paul (1976), Interpretation Theory: Discourse and the Surplus of Meaning, Fort Worth: Texas Christian Press, ISBN 0-912646-59-4 . Whereas those who utilize a strict, historical-grammatical approach believe scripture and theology possess inerrant factual meaning and pay attention to historicity, a theopoetic approach takes an allegorical position on faith statements that can be continuously reinterpreted. Theopoetics suggest that just as a poem can take on new meaning depending on the context in which the reader interprets it, texts and experiences of the Divine can and should take on new meaning depending on the changing situation of the individual. The other school of thought values the philosophical transcendentals as informed by classical theology. [2] It is led by individuals such as Anne M. Carpenter of St. Mary’s College, [3] California, and Richard Viladesau [4] of Fordham University, with contributions from Brian Nixon of Veritas International University. [5] This school of theo-poetics is influenced by the thought of Hans Urs von Balthasar as informed by a range of thinkers as divergent as Gregory of Nyssa, Thomas Aquinas, Maximus the Confessor, Dietrich Richard Alfred von Hildebrand, David Bentely Hart [6] and Pavel Florensky. [7] Description [ edit ] Theopoetics in its modern context is an interdisciplinary field of study that combines elements of poetic analysis, process theology, narrative theology, and postmodern philosophy. Originally developed by Stanley Hopper and David Leroy Miller in the 1960s and furthered significantly by Amos Wilder with his 1976 text, Theopoetic: Theology and the Religious Imagination.Postmodernism was not the invention of literary critics, but literature can certainly claim to be one of the most important laboratories of postmodernism. Perhaps because of the sheer weight of numbers in literary studies during the 1970s and 1980s, as compared with the numbers of scholars writing or students reading in architecture, film studies, or the embryonic disciplines of women's studies or cultural studies, ideas of postmodernism tended in these formative decades to be framed by reference to literary examples. Lyotard, J.-F. (1984). The postmodern condition: a report on knowledge (Trans. Geoff Bennington and Brian Massumi). Minneapolis: University of Minnesota Press. Keller, Catherine (2003), The Face of the Deep: A Theology of Becoming, Routledge, ISBN 0-415-25649-6 Theopoetics makes significant use of "radical" and "ontological" metaphor to create a more fluid and less stringent referent for the divine. One of the functions of theopoetics is to recalibrate theological perspectives, suggesting that theology can be more akin to poetry than physics. It belies the logical assertion of the principle of bivalence and stands in contrast to some rigid Biblical hermeneutics that suggest that each passage of scripture has only one, usually teleological, interpretation. The dismissal of the aesthetic as a living part of language has turned the academic enterprise of biblical studies and theology into a language more at home with lawyers than poets. Theopoetics is the art of using words and thoughts that speak to the reader in an aesthetic and existential way to inspire spirituality in the reader. In October 2013, another American literary journal Narrative also published a special issue on “Postmodernist Fiction: East and West” with Wang Ning and Brian McHale, two postmodernist scholars with international fame, as its guest editors. The latest boom of publications of postmodernist scholarship containing eight articles by specialists in the study of postmodernist fictions, this special issue focuses on the narrative techniques of postmodern narrative in contemporary fiction “in an attempt to place postmodernist fiction in a historical and global context” (Wang 2013, p. 266). Although Wang Ning observes that “postmodern ideas and ways of thinking have permeated almost all the aspects of contemporary culture and are still influential in many humanities fields” (Wang 2013, p. 265), he admits, not unhesitatingly, that “it has receded into the historical past, albeit a past which is nevertheless still influential and significant to our literary and cultural studies” (Wang 2013, p. 265).

Miller, David L (2006), Hells and Holy Ghosts: A Theopoetics of Christian Belief, USA: Spring Journal Books, ISBN 1-882670-97-3 . May, Melanie A (1995), A Body Knows: A Theopoetics of Death and Resurrection, Continuum International Publishing, ISBN 0-8264-0849-4 One school values process theology and postmodern philosophy. It is led by individuals such as L. Callid Keefe-Perry, Rubem Alves, Catherine Keller, John Caputo, Peter Rollins, Scott Holland, Melanie May, Matt Guynn, Roland Faber, and others. [1] McHale, B., & A. Neagu. (2006). Literature and the postmodern: a conversation with Brian McHale. Kritikos: an international and interdisciplinary journal of postmodern cultural sound, text and image. http://intertheory.org/neagu.htm. Accessed 20 June 2013.

Summary

Miller, David L (2005), Three Faces of God: Traces of the Trinity in Literature & Life, USA: Spring Journal Books, ISBN 1-882670-94-9 . Hart, David Bentley (2003). The Beauty of the Infinite: The Aesthetics of Christian Truth. Eerdmans Publishing. Culler, J. (1997). Literary theory: a very short introduction. Oxford and New York: Oxford University Press. Bronsink, Troy (2013), Drawn In: A Creative Process For Artists, Activists, and Jesus Followers, Paraclete, ISBN 1557258716