Hans Frei Resources: Bibliography

Hans Frei Resources: Bibliography

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Acknowledgements |  Scope |  Abbreviations
1950s  |  1960s |  1970s |  1980s
Undated |  Secondary

Acknowledgements

This bibliography would not have been possible without the kindness of Geraldine Frei, and the help of Martha Smalley and the staff at Yale Divinity School Library. The latter put up with endless requests and a long visit from me when my work on Frei was at an earlier stage, and allowed me to make many, many photocopies. (top)

Scope

This page is a bibliography of writings by and about Hans Wilhelm Frei (1922-1988). It is exhaustive for his published works, but selective for unpublished materials and secondary literature. In all but a few cases, Frei’s unpublished works are to be found in the Hans W. Frei collection at Yale Divinity School, and more details are given in the relevant entries. I have also included, in square brackets, papers or works which I believe once existed, but of which no trace now survives.

The list includes several of the drafts and copies of Frei’s letters which can be found in the Yale archive (I have tried to include any letter which has substantial reference to theological matters, or which somehow illuminates Frei’s work. There are many, many more letters in the collection.) As it is not always possible to distinguish a copy of a letter actually sent from a draft for a letter that was altered before being sent, the details I give, and the texts I quote, will not always match the letters Frei’s correspondents received.

I have included in the list a wide range of the many lecture notes that still exist in the archive, but inevitably I have concentrated on those things which were of particular interest to me at the time when I went to the YDS archive, and there are many other sets of notes there.

I have given several items from the archive titles of my own invention (rather than referring to them as ‘Untitled notes on various topics’ or similar) and have taken the liberty of using those titles in the body of the book. The bibliography entries for those items below give the game away in all such cases.

Please note that I produced this bibliography back in about 2004, and have done very little to it since.  I certainly haven’t kept up with more recent secondary literature, or with earlier items that have turned up since I stopped work on it. (top)

Abbreviations

1956a
We know quite precisely when Frei wrote many items. Such items have dates in roman type.

1957a
For some items, we know only the date of publication. In the latter case I give the date in italics.

?1960a
Some items are not easily datable. Where I have been able to give a pretty good guess at the date, I have put them in the relevant location in the bibliography, but listed them with a question mark before the date.

U1
Where I have not been able to get further than a vague hunch as to date, I have listed them at the end of the bibliography, with U (for undated) and an identifying number.

YDS
I have listed below many items that can be found in the Hans Wilhelm Frei Papers, Manuscript Group No.76, Special Collections, Yale Divinity School Library. I indicate these items with ‘YDS’ followed by the item’s box and folder numbers. So YDS 13-199 is box 13, folder 199.

TCT
Hans W. Frei, Types of Christian Theology, ed. George Hunsinger and William C. Placher (New Haven: Yale University Press, 1992).

TN
Hans W. Frei, Theology and Narrative, ed. George Hunsinger and William C. Placher (New York and Oxford: Oxford University Press, 1993).

GF
From the collection of Geraldine Frei. (top)

The 1950s

• 1956a The Doctrine of Revelation in the Thought of Karl Barth, 1909-1922: The Nature of Barth’s Break with Liberalism, unpublished PhD, Yale University. Sections published in 1957a, pp.40Æ-53, and in Ten Year Commemoration to the Life of Hans Frei (1922-1988), ed. Giorgy Olegovich (New York: Semenenko Foundation, 1999), pp.103-187.
  The thesis has three chapters. The first is a general tracing of Barth’s development from 1909 to the beginning of the Church Dogmatics. The second is a history of nineteenth-century theology from the vantage point of Barth’s work, covering Hegel, Schleiermacher, Ritschl, K¹hler, Herrmann, Fritz Barth and others. The third chapter asks what continuity Barth’s work has with relationalism, with Overbeck’s scepticism, with the Blumhardts’ Biblical Realism, and with religious socialism. The conclusion poses questions about whether Barth manages to do justice to human freedom and about Christocentrism, but rather more subtly than has sometimes been the case. The extract published in the Olegovich volume is eccentrically and drastically edited.
• 1957a ‘Niebuhr’s Theological Background‘ in Faith and Ethics: The Theology of H. Richard Niebuhr, ed. Paul Ramsey (New York: Harper and Row, 1957), pp.9-64.
• 1957b ‘The Theology of H. Richard Niebuhr‘ in ibid, pp.65-116.
  These essays began life as a paper delivered in August 1956 in the presence of George F. Thomas. Frei describes them in the introduction to 1978k. 1957a pp.40-53 = 1956a pp.174-202 with minor changes. There are sections on ‘Niebuhr’s Theological Concerns’, ‘The Academic Tradition in Nineteenth-Century Protestant Theology’, ‘Revelation and Theological Method in the Theology of Karl Barth’ and ‘The Relation of Faith and History in the Thought of Ernst Troeltsch’ in 1957a, and ‘Niebuhr and the Problem of Theological Method’, ‘The Doctrine of God’, and ‘Christology’ in 1957b.
• 1958a ‘Religion: Natural and Revealed‘ in A Handbook of Christian Theology: Definition Essays on Concepts and Movements of Thought in Contemporary Protestantism, ed. Arthur A. Cohen and Marvin Halverson (Nashville: Abingdon, 1958), pp.310-21.
  T he volume also contains essays by Frei’s colleague George Lindbeck. There are sections on ‘Definition’, ‘History’, and ‘Contemporary Discussion’, the latter divided into three sub-topics: theology and philosophy, revelation and history, and Christian faith and human culture. It contains some concise material on Barth. (top)

The 1960s

• ?1960a ‘Analogy and the Spirit in the Theology of Karl Barth‘. Transcript available.
  An unpublished 27-page typescript, which I tentatively date to the late ‘fifties or early ‘sixties: in style it resembles Frei’s thesis (1956a) more than any other of his writings; Frei quotes the English translation of Church Dogmatics II/1 (1957) on pp.9-10; some of the content resembles ‘Religion: Natural and Revealed’ (1958a); the introduction (p.1) is phrased in such a way as to suggest that it was written before Barth’s death in 1968; and Frei (p.1) mis-attributes the phrase ‘God-intoxicated man’ to Herder (as in The Doctrine of Revelation [1956a], p.555), but unlike his correct attribution to Novalis in ‘Karl Barth – Theologian’ (1969a), p.171. I obtained my copy through Charles A. Campbell, who draws on it in his book, Preaching Jesus.
• 1965a ‘Feuerbach and Theology‘, paper delivered at the Annual Meeting of the American Academy of Religion, Vanderbilt University, in December; published in Journal of the American Academy of Religion 35.3 (1967), pp.250-6.
  Atheism is no one thing, and Humean atheism differs from, and is more interesting than, Feuerbachian atheism. Marx is more interesting than either. The essay contains an early stab at understanding the place of David Friedrich Strauss.
• 1966a ‘Theological Reflections on the Accounts of Jesus’ Death and Resurrection‘, Christian Scholar 49.4 (Winter), pp.263-306; republished in TN, pp.45-93.
  The first publication in what I have been calling Frei’s ‘Christology project’. It was followed by a longer, slightly popularised version (1967a). Both versions were commented upon in 1967b. Finally, the 1967a version was republished as The Identity of Jesus Christ (1975a) with a new Preface (1974i) and a concluding meditation (?1974f).
• 1967a ‘The Mystery of the Presence of Jesus Christ‘, Crossroads: An Adult Education Magazine of the Presbyterian Church 17.2 (Jan-Mar), pp.69-96; 17.3 (Apr-Jun), pp.69-96.
  Cf. 1966a. The journal is defunct and obscure, and it is very difficult to get hold of this now, but the differences between it and 1975a are nearly all cosmetic. The final chapter adds a significant pneumatological, ecclesiological and political reflection to the argument of 1966a.
• 1967b ‘Remarks in Connection with a Theological Proposal‘, paper delivered at Harvard Divinity School, December; published in TN, pp.26-44.
  Cf annotation to 1966a for the relationship of this paper to 1966a and 1967a.
• 1968a Review of JYrgen Moltmann, The Theology of Hope (New York: Harper & Row, 1967), Union Seminary Quarterly Review 23.3 (Spring), pp.267-72.
  Frei praises Moltmann for ‘recapturing the dimension of history for theological purposes’ (p.267) but then criticises him for doing that in the sense of proclaiming that history is ‘the dialectic an all-encompassing historical process, comprehending events and cultural perspectives’ (p.271).
• 1969a ‘Karl Barth – Theologian‘, in Karl Barth and the Future of Theology: A Memorial Colloquium Held at the Yale Divinity School, January 28, 1969, ed. David L. Dickerman, Yale Divinity School Association, pp.1-14, 28-9, 45-64; republished in Reflection 66.4 (May 1969), pp.5-9; republished in TN, pp.167-76.
  The earlier publication does not differ significantly from the later – except that the transcripts of the discussion following the presentation of the paper were included in the earlier version, including contributions from Frei on pp.13-14, 28-9 and 45-64. (top)

The 1970s

• 1970a ‘Barth, Karl‘ in Encyclopaedia Britannica (Chicago: William Benton), vol.III, pp.204-5.
  I suspect that, as is the way with this kind of publication, these articles were written some time before 1970 – and quite possibly before Barth’s death in 1968. Frei concentrates on the Barth of Romans, and gestures towards the criticisms of Barth he had made in the conclusion to 1956a.
• 1970b ‘Ritschl, Albrecht‘ in Encyclopaedia Britannica (Chicago: William Benton), vol.XIX, pp.352.
  Describes Ritschl as one who had ‘little feeling for the element of mystery in religion and no dread of a divine judgment’, and who failed ‘to do justice to the subtle interweaving of Christian with general human history and culture’.
• 1972a ‘Contemporary Christian Thought‘, bibliography and lecture notes for course RS23a, Fall (YDS 13-197). Transcript available.
  In the bibliography, Frei’s recommendations for purchase were books by Bultmann, Feuerbach, John Hick, Kierkegaard, H. Richard Niebuhr, Reinhold Niebuhr, Paul Tillich, and Heinrich Zahrnt. Interestingly, in his longer list he recommends only Against the Stream, CD II/1 and CD III/2 of Barth’s works. The lecture on Barth, dated Tues, Oct 24, contrasts Barth’s understanding of the cognitive nature of revelation with H. Richard Niebuhr amongst others; that on Thurs, Nov 16 discusses Barth’s understanding of the revelation of God in himself, as subject who defines all his predicates, as act, as ‘nature’ and ‘spirit’, as love, as free.
• [1972b] Lecture at Stanford University, December.
  Mentioned in a letter to Wayne Meeks, Jun 5 1973 (YDS 3-65).
• [1972c] Lecture to Graduate Theological Union, December.
  Mentioned in a letter to Wayne Meeks, Jun 5 1973 (YDS 3-65).
• 1973a Letter to John Schutz, Jan 16 (YDS 4-90).
  Includes comments on the literary criticism of the Gospels, and some more positive comments on a focus on parable than one might expect. ‘The ancient device of trying in literary fashion to parallel the parabolic mode of teaching with the biographical stretch in the latter half of the gospels, and the theme of discipleship, has always appeared to me to be a task worth pursuing, not so much in order to find a common theme for content as a possibly common structure.’
• 1973b ‘Herder‘, lecture notes from an unidentified course, Feb (YDS 18-271). Transcript available.
  Having drawn his 21 Feb lecture from the section on Herder in The Eclipse of Biblical Narrative (1974a), Frei’s 26 Feb lecture deals with Herder’s identification of the ‘realistic spirit’ in the Bible.
• [1973c] ‘Biblical Narrative and Literary Sensibility‘, Matthew Vassar Lecture, Vassar College, Apr 23.
  Mentioned in a letter to Wayne Meeks, Jun 5 1973 (YDS 3-65).
• 1973d Abstract of The Eclipse of Biblical Narrative (1974a), Aug 7 (YDS 8-140).
  The abstract looks like an official one for the publishers, and emphasises the ‘broader cultural factors’ which shaped the eclipse.
• 1973e Letter to Larry K. Nelson, Aug 14 (YDS 3-68).
  Contains some reflections on ‘ad hoc apologetics’, and an attack on anthropologically based apologetics in general.
• 1973f ‘Preface‘, Oct 22, published in The Eclipse of Biblical Narrative (1974a) pp.vii-ix.
  Frei apologises for writing an essay in ‘the almost legendary category of analysis of analyses of the Bible in which not a single text is examined, not a single exegesis undertaken’.
• 1973g Letter to Wayne Meeks, Oct 24 (YDS 3-65).
  Both Eclipse, and the ‘German Theology’ article (1974b), had been completed. Frei says gives Meeks some instructions on reading them: to read Eclipse first, then to read ‘Theological Reflections’ (1966a) and ‘The Mystery of the Presence of Jesus Christ’ (1967a) (although ‘I have retreated some distance from the views I held at that time’) and then to read ‘Remarks in Connection with a Theological Proposal’ (1967c) and ‘German Theology’ (1974b).
• 1974a The Eclipse of Biblical Narrative: A Study in Eighteenth and Nineteenth Century Hermeneutics (New Haven: Yale University Press).
  The book had been completed by October 1973 (see 1973f and 1973g).
• 1974b ‘German Theology: Transcendence and Secularity‘ in Postwar German Culture: An Anthology, ed. Charles E. McClelland and Steven P. Scher (New York: E.P. Dutton), pp.98-112.
  The article had been completed by October 1973 (according to 1973g).
• 1974c ‘Religious Transformation in the later Eighteenth Century‘, the Rockwell Lectures, Rice University, Texas, February (YDS 10-168, 13-198). Transcript available.
  The three lectures were scheduled as 1974c(i) ‘Lessing and the Religious Use of Irony’, 1974c(ii) ‘Kant and the Transcendence of Rationalism and Religion’, and [1974c(iii)] ‘Herder and the New Humanism’. Drafts for the first two exist: a 59pp ms in YDS 10-168 (cannibalised as the basis of 1978k). The second is, I suspect, found in a 19 page manuscript in YDS 13-198. The third appears not to exist, but there is the possibility that it never did: it would not be the only time that Frei had written lectures on the hoof, and had to curtail his ambitions as he ran out of time. A May 7 letter to Wayne Meeks (YDS 3-65) suggests that Frei managed to reach Herder; but deletions of references to Herder on the manuscript suggest otherwise. There are many manuscript additions to the Lessing material in YDS 10-168 which appear to intervene between it and 1978k. Frei started to prepare the lectures for publication by LSU Press, and I suspect that most if not all of these ms additions come from the next couple of years.
• 1974d ‘Scripture as Realistic Narrative: Karl Barth as critic of Historical Criticism‘, lecture to Karl Barth Society of North America, Toronto, Spring.  Transcript available.
  Frei spoke from notes rather than from a full text, but the lecture was taped, and a transcription has been made by Mark Alan Bowald. It contains an explanation of Frei’s understanding of Barth’s hermeneutical procedure and his stance towards historical claims; it also contains a fine description of Barth’s Anselmian and Dantesque sensibility. A large portion of the talk is spent commenting on Barth’s hermeneutical remarks prefacing his reading of Numbers 13 and 14 in Church Dogmatics IV/2.
• [1974e] Lecture at Episcopal Seminary of the Southwest, March.
  On various nineteenth-century figures including Ritschl. I have been unable to discover more.
• ?1974f ‘A Meditation for the Week of Good Friday and Easter‘, published in The Identity of Jesus Christ (1975a), pp.168-73.
  This and 1974i were added to 1967a when it was republished as Identity (1975a).
• [1974g] Lecture at the University of North Carolina at Chapel Hill, April.
  Mentioned in a May 7 letter to Wayne Meeks (YDS 3-65). I have been unable to discover more.
• 1974h ‘Author’s Abstract Form‘, May 10 (YDS 8-140).
  An abstract of Eclipse submitted to the Journal of Modern History. The reasons for the eclipse are given as ‘(1) the Bible’s entanglement in the general preoccupation with the relation of religious beliefs to historical fact claims and (2) the lack of contact between the study of the Bible as writing and contemporary developments in literary realism, such as the novel and its study’.
• 1974i ‘Preface‘, July 19, published in The Identity of Jesus Christ (1975c) pp.vii-xviii.
  The Preface shows the extent to which Frei’s attitude towards some aspects of 1967a had cooled.
• 1974j Letter to Robert Krieg, July 24 (YDS 2-51).
  Some comments on a proposal for a dissertation on Barth made by Fr. Krieg. ‘I agree that the truth issue is important to Barth, but would remind you that it is a purely technical issue and not a matter of doubt to be overcome or of explanation for a shift from non-belief to belief.’ The letter also contains some interesting comments on Barth’s procedure as a mixture of personal address and conceptual description – shifting gradually from the former to the latter.
• 1974k Letter to Elisabeth Hilke, Aug 5 (YDS 2-42).
  The typescript in YDS is incomplete. The letter consists of comments upon an essay by Hilke in which she compared Barth with Wittgenstein and Austin. Frei argues here against taking Barth in too purely ‘grammatical’ a way, and argues that he must be seen as having some kind of ‘correspondence’ understanding of truth – albeit of a rather peculiar kind.
• 1974l ‘Herder as cultural linguistic theologian‘, lecture notes for unidentified course, Oct 10 (YDS 18-271). Transcript available.
  Frei gives as a heading, ‘New lecture beginning Herder as linguistic-cultural theorist: Language as clue to him and to difference between Romantics like him and Rationalists like Lessing’.
• 1975a The Identity of Jesus Christ: The Hermeneutical Bases of Dogmatic Theology (Philadelphia: Fortress Press).
  The publication of 1967a with minor amendments, preceded by 1974i and followed by ?1974f.
• ?1975b Review of James Barr, The Bible in the Modern World (New York: Harper & Row, 1973), several drafts (YDS 10-160).
  Quite a positive review, particularly in its estimate of Barr’s criticism of ‘biblical theology’, and the complexity and reticence of his positive suggestions. I have been unable to discover whether or where it was published, and have chosen my date on the basis of Frei’s reference to David Kelsey’s 1975 The Uses of Scripture in Recent Theology.
• 1975c ‘The Foot Soldiers of the Enlightenment‘ (my title), Apr 7, Yale Alumni Magazine, 38.8 (May 1975), pp.22-3.
  A short piece on the Enlightenment figures represented in the collections of Sterling Library. (YDS 12-88) contains a typescript dated April 7.
• [1975d] Talk on The Identity of Jesus Christ (1975a) and The Eclipse of Biblical Narrative (1974a), April.
  Frei gave a talk on his two books at Princeton in April: I have been unable to discover more about it.
• 1975e Letter to Leander Keck, May 22 (YDS 3-52).
  Contains comments on the relation of history-likeness to history, with reference to Identity. ‘Since my conviction is that in the “logic” of the Christian faith the connection [between history-likeness and history] would have to be made at the crucifixion-resurrection sequence I see no way, again as a theologian, to do it except by way of the kind of “ontological” argumentation I suggest: Seeing who Christians believe Jesus is, they are bound to believe him to have been raised.’
• 1975f Letter to Gilbert Meilaender, Jun 3 (YDS 3-62).
  Describes, in relation to Meilaender’s questions about The Identity of Jesus Christ (1975a), a worry that Frei may be going too far in his rejection of categories like ‘estrangement’ and ‘alienation’.
• 1975g ‘Notes for an Oral History‘, 16 Aug, Woolverton Papers, Bishop Payne Library, Virginia Theological Seminary.
  John Woolverton conducted an interview with Frei. Extracts can be found in Woolverton’s article ‘Hans W. Frei in Context’.
• 1975h ‘Modernity as Temptation: Compromise in the Reaction to New Religious Ideas in the Enlightenment‘, proposal for a 1976 National Endowment for the Humanities Summer School (YDS 3-69).
  Frei’s seminar was to cover Locke, Butler, Welsey, Rousseau, Lessing, Kant, and Ezra Stiles.
• 1976a Letter to Ray L. Hart, Jan 12 (YDS 2-36).
  Having seen a draft of John Zuck’s article, ‘Tales of Wonder: Biblical Narrative, Myth, and Fairy-Stories’ (later published in Journal of the American Academy of Religion 44, June 1976, pp.299-308), Frei sets out his defences against Zuck’s reading of Eclipse on myth.
• 1976b Curriculum Vitae, Feb.
  This updated CV lists, under ‘Writing in Progress or Projected’, ‘A book on German Religious Thought between Enlightenment and Romanticism: Aesthetics, Language and Religious Thought in Lessing, Kant and Herder (based on the Rockwell Lectures at Rice University, delivered 1974, to be published by LSU Press)’ and gives the first mention of the article on Strauss (1985c), at this stage called, ‘Strauss, Baur, and the Rise of Biblical Criticism.’ The last page of this CV is a manuscript addition, and contains a brief description of Frei’s teaching interests, headed, ‘Modern Western Religious and Christian Thought’: ‘(1) The history of the discussions between the critics of Christianity and its defenders, from the Enlightenment to the present, chiefly in Europe; (2) The history of the emergence of the concept “religion” to describe a distinctive phenomenon, beginning with the early nineteenth century and the discussion of claims to the meaningfulness and truth of religion; (3) Philosophical and theological hermeneutics from the Reformation to the present; (4) Analysis of modern Christian theological assumptions, concepts, systems, controversies; their setting in believing, worshipping communities and in diverse cultural contexts.’
• 1976c Letter to William Placher, March 24 (YDS 4-78).
  Frei talks a bit about The Identity of Jesus Christ (1975a), in response to a draft of an article by Placher. He says, ‘My own mind has changed on a number of issues, partially under the impact of that terribly persuasive book by David Kelsey. At the broadest level I think I shaped too small a “world” to do justice to the scope and variety of a Christian vision’.
• 1976d Notes on Maurice Wiles’ Review of The Identity of Jesus Christ, Journal of Theological Studies 27, pp.261-2 (April 1976) (GF).
  Frei scribbled responses in the margins of a photocopy of this review. See CPH Ch.8, section 6, and Ch.4, section 1.
• 1976e Letter to Van Harvey, June 22 (YDS 2-36) .
  Comments on Harvey’s ‘A Christology for Barabbases’. See CPH Ch.1, section 1.
• 1976f Letter to Denis Nineham, July 1 (YDS 3-68).
  A response to Nineham’s review of The Eclipse of Biblical Narrative in Theology, containing a brief restatement of the argument.
• 1976g Notes on Leslie Brisman’s Review of The Eclipse of Biblical Narrative and The Identity of Jesus Christ, Comparative Literature 28.4 (Fall, 1976), pp.368-72 (GF).
  Another example of marginal annotation. Cf. 1976d.
• 1976h ‘On Interpreting the Christian Story‘, the 10th Annual Greenhoe Lectureship, Louisville Seminary, LPTS Audio Cassette (Cass. Greenhoe, 1976). Transcript available.
  The lectures were 1976h(i) ‘Story, Fact and Mystery: A Reflection on the New Testament’ and 1976h(ii) ‘Interpretation and Devotion: God’s Presence for us in Jesus Christ’. Frei attacks story theology, and returns to the subject matter of both Eclipse and Identity, the latter in a more explicitly Wittgensteinian vein. Frei comments on the lectures in 1976i, describing them as an attempt to push the project of Identity a little further.
• 1976i Letter to the Mausers, Nov 10 (YDS 3-61).
  Frei says that he is engaged in trying to push the project of The Identity of Jesus Christ a little further, both by working on the exegesis of the parables, and by taking further his ‘Wittgensteinian’ reflections. The Greenhoe lectures (1976h, for which the Mausers were his hosts) concentrated on the latter development.
• 1976j Review of Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts (Philadelphia: Fortress Press, 1976), New Review of Books and Religion 1 (December 1976), p.6.
  Frei wrote several different versions of his book review, of which this is the shortest. See also 1978g, 1978j and 1981j.
• ?1976k Notes on typescript of Paul W. Meyer, The Justification of Jesus (Shaffer Lectures, Feb 1976), 46-61 (YDS 22-303).
  Some fairly extensive scribblings in the margins and on the cover of Meyer’s typescript. On the cover is a long note in which Frei suggests that ‘neglect of the issue of Jesus in historical and faith judgments’ may simply be a putting off of an inevitable reckoning.
• ?1976l ‘Theological Hermeneutics‘, lecture notes (YDS 13-201). Transcript available.
  Rough notes for another undergraduate lecture course which ran in 1976 and 1978. Frei at one point writes: ‘My own agenda: (a) Relative unity of canon; (b) Narrative Sense; (c) Unity of Testaments’.
• 1977a Letter to ‘Jane’, Feb 15 (YDS 1-4).
  A very favourable reader’s report on ‘Lewis White Beck’s essays on Kant’, which Frei introduces by saying of himself that, ‘in the company of historians I always insist that I am a theologian but when thrown with theologians I identify myself as a historian. I deny that this is either evasive or confused because under all circumstances I am clear about one fact: I am not a philosopher.’
• 1977b Letter to Theodore Runyon, May 13 (YDS 4-81).
  Frei discusses, in passing, David Tracy’s Blessed Rage for Order, speaking of Tracy as ‘clearly the most important constructive theologian in America in [his] general age range’ – but of there being a ‘sobering derivativeness about Tracy’s scholarship and argumentation, and finally a simple-mindedness that is the heavy price of systematic coherence’.
• 1977c Letter to the Claytons, Jun 12 (YDS 1-14).
  Frei explains where he has got to in his work on ‘Strauss and Baur’ (which was to become 1985c). It is clear from this letter that Frei was already moving in the direction of a far more social and cultural history – and that he was already beginning to form the ideas on the bureaucratization of the German universities and its impact upon German academic attempts to locate Jesus.
• 1977d Letter to Gerald Sheppard, Jun 19 (YDS 4-86).
  Gerald Sheppard had clearly discussed with Frei the possibility that he might apply for a chair in Systematic Theology in Union Seminary. Frei replies that he does not wish to, and gives as his main reason that thinks of himself only secondarily as a Systematic Theologian, and primarily as a scholar and teacher of Religious Studies.
• ?1978a ‘Modern Christian Thought, 1650-1830‘ and ‘Modern Christian Thought, 1830-1950‘, lecture notes (YDS 14-211).
  Frei taught this course from 1978 to 1988, and the YDS archive has many related texts (from YDS 14Æ-211 to 16-249), including a transcript of the 1981 version of some of the lectures (1981l); some student lecture notes from 1983, and many versions of Frei’s own notes, including what I take to be the 1978 version, and what is certainly the 1988 version (1988b). A rich history of Modern Theology could be compiled from these notes by a patient editor; I have only looked in detail at the 1978 and 1988 versions. These 1978 lectures begin with a discussion of ‘sensibility’.
• 1978b Letter to Richard Marius, Jan 6 (YDS 3-61).
  After an aside about having ‘a pretty difficult time thinking that the suffering god has much reality to him’, Frei spends a short while explaining the senses in which he is and is not a Christian.
• [1978c] Presentation at Union Theological Seminary, Jan 19.
  Frei discusses his presentation in a Feb letter to Donald Shriver (YDS 4-86), mentioning only that he worries he gave ‘the impression of trying to knock David Tracy’.
• [1978d] ‘Grace, Faith and Praxis: The Evangelical Strand in Modern Theology‘, Michalson Lecture, Claremont, Mar 7.
  Discussed in a May 30 letter to Gordon Michalson, Jr (YDS 3-67). The talk was apparently about evangelical theology as a language game with its own integrity, about Kierkegaard as one who betrays that integrity in his talk of ‘grace’, about Schubert Ogden who betrays talk of grace by reducing it to something else, and about Barth who stands between the two, and gets grace about right.
• 1978e Letter to Charles M. Wood, March 21 (YDS 5-108).
  Frei wavers between calling himself a historian or a theologian.
• 1978f Letter to Charles M. Wood, June 2 (YDS 5-108).
  Includes some comments on ‘imagination’, and Frei’s caution with regard to it as a theological category.
• 1978g ‘The Availability of Karl Barth‘, review article on Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts (Philadelphia, Fortress Press, 1976), Virginia Seminary Journal 30 (July), pp.42-6; reprinted as ‘An Afterword: Eberhard Busch’s Biography of Karl Barth’ in Karl Barth in Re-view, ed. H. Martin Rumscheidt (Pittsburgh: Pickwick Press, 1981), pp.95-116; reprinted again in TCT, pp.147-63 as ‘Eberhard Busch’s Biography of Karl Barth’.
  1978h speaks of this review as recently finished. The review takes some of the ideas which Frei had canvassed in 1974c, and runs a little further with them, looking at the way in which Barth provides a ‘fragmentary, piecemeal description or redescription of the temporal world of eternal grace’ making clear that this is no ‘as-if’ fictional world, but is ‘the one common world in which we all live and move and have our being’. Frei later delivered a lecture based on this article at Hendrix College, March 6 or 7, 1981. There are also some rough notes for this review in YDS 9-149, in which Frei speaks of Barth as ‘violently passionately other-worldly’, having ‘an extraordinary imagination which inhabited a world limned out by the Bible’, and at the same time an ‘utterly this-worldly realist’, who ‘believed profoundly these two were one and the same world’. This is a ‘critical, post-modern orthodoxy’.
• 1978h Letter to William Placher, July 21 (YDS 4-75).
  ‘I really don’t know on what grounds I justify the claim that the narratives are true. I suppose by authority or something like it. I am not sure what kind of truth affirmation I think theological assertions make. All I know is that theology is a second-order discipline on a distinctive language game.’
• [1978i] Colloquium on The Identity of Jesus Christ (1975a) and The Eclipse of Biblical Narrative (1974a), Emory University (Candler School of Theology), Nov 7-8.
  I have been unable to discover more about this.
• 1978j Review of Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts (Philadelphia: Fortress Press, 1976), Religious Education 73.6 (November / December, 1978), pp.728-9.
  Cf 1976i, 1978g and 1981j. A typescript of this review can be found in YDS 10-162.
• 1978k ‘Is Religious Sensibility Accessible to Study? The Case of G.E. Lessing‘, the first annual George F. Thomas Memorial Lecture, Princeton, Dec 1 (YDS 10-168).
  The YDS archive contains a confusing welter of drafts reworking some of the material from the Rockwell Lectures (1974c), leading to a clean typescript of a large section of this lecture. The typescript includes introductory comments from Paul Ramsey, and a fresh introduction in which Frei discusses the discipline of Religious Studies, and spends some pages in working out what the object of study of historical research in religious studies might be.
• 1979a Letter to John Hollar, Jun 12 (YDS 2-38).
  Clearly someone had suggested that a translation of Ebeling’s Dogmatics be produced, and John Hollar of Fortress Press had asked Frei for his opinion. Frei’s reply is detailed, and ambivalent, and interesting for its resurrection of the term ‘relationalism’.
• 1979b Letter from Terry Foreman to Brooks Holifield, Sep 3 (YDS 2-28).
  Not, strictly speaking, a writing by Frei – but a summary of points made by Frei in conversation, complete with some marginal annotations from Frei confirming Foreman’s interpretation. The letter discusses a proposed AAR History of Modern Christianity session, set to involve Holifield, Frei, Marilyn Chapin Massey and John Stroup that coming November, for which Frei had suggested the title ‘Beyond Intellectual History’.
• 1979c Letter to Van Harvey, Sep 24 (YDS 2-39).
  ‘My ambition is really to write a history of modern Christology, but to do so utilizing recent reworkings of intellectual history and the history of what – for lack of a better term – I’ll call “sensibility”.’
• [1979d] Lecture on the Third Reich, Lay School of Religion, October.
  I have been unable to discover more about this.
• ?1979e ‘Conceptual Clarification and Sensibility Description‘ (my title) (YDS 11-182).
  The paper is dated 1979-80, but I have been unable to confirm the occasion on which it was delivered. It may well have been at the December AAR meeting, but probably not in the seminar described in 1979b. The talk mentions an ‘inexcusably pompous title’, but no title is given on the typescript, and I have substituted my own. The talk is particularly illuminating on Frei’s turn away from intellectual history and toward something which would include ‘low culture’ as well.
• 1979f Letter to William Placher, Dec 19 (YDS 4-78).
  Frei described a recent paper – ?1979e, perhaps: ‘My paper was really an expression of agreement with and admiration for several attempts I am watching that try to integrate the history of doctrine with the history of sensibility and explore the latter by way of its connection with social structures and institutions rather than by assuming it to be an expression of a general, hypostatized atmosphere of an era (e.g., “secularity”).’ The letter also contains, a propos of a proposal that Placher should write a piece on Frei for an issue of the Historical Magazine of the Protestant Episcopal Church on ‘recent Anglican theologians’, a description of his ambivalence about calling himself a systematic theologian. (top)

The 1980s

• 1980a ‘Hans F. Holocaust Testimony‘, Fortunoff Video Archive for Holocaust Testimonies, Yale University Library (HVT-170).
  To quote the Archive catalogue: ‘Videotape testimony of Hans F., who was born in 1922, the youngest of three children, into an assimilated family in Breslau, and moved to Berlin at the age of seven. He is now a professor of Religious Studies and much of his testimony is suffused with a psycho-historical critique of the topics he discusses. From his personal experience, Professor F. tells of his early politicization; his parents’ fear for the family; his education in England, where he became a religious Christian (while his father, still in Germany, renounced his own conversion and returned to Judaism as a political protest;) and of the secularized Jews he encountered in the Washington Heights section of New York, where he and his parents lived after emigrating from Germany. He speaks of his discovery of his Jewish heritage through his Christian experiences, and the difficulty of harmonizing in oneself the secular/Christian with the cultural/religious traditions of Judaism. Professor F. pays particular attention to the insidious appeal and powerful organization of the Nazi program and asserts his belief in the necessity to bear witness.’
• 1980b Letter to John Woolverton, Jan 23 (YDS 5-109).
  Frei belittles his claim to be called a ‘theologian’, and queries the extent to which he counts as an Anglican – something that has been ambivalent since his time in Austin.
• 1980c Letter to Van Harvey, Apr 3 (YDS 2-39).
  Frei thanks Harvey for supporting his application for a Guggenheim grant, which was to take Frei to England a little later on. ‘I’m going to try and retool a little bit and learn to do a modicum of social history. I may try it out on a parish or two in England, if successful.’
• 1980d Letter to Bruce Piersault, July 8 (YDS 4-75).
  ‘No, Eclipse was not influenced by the deconstructionists; I was far too unwashed literarily to know what they or even their predecessors were up to at that point. On the contrary, I was really naively persuaded that there was such a thing as a normative meaning to a narrative text, if not to others. Since then I’ve become a bit more jaded under their influence, but still feel like digging in my heals rather than celebrating Nietzsche’s wild relativistic rhetoric accompanied by Heidegger’s pompous obbligato.’
• ?1980e Review of Hans Dieter Betz (ed.), The Bible as a Document of the University, (Missoula: Scholar’s Press, 1980), (YDS 10-161).
  YDS only has an incomplete draft, which contains brief comments on Ebeling, Barr and Ricoeur (with little critical content) and breaks off in the middle of some comments on Ricoeur. I have been unable to discover if and when it was published.
• ?1981a ‘The Formation of German Religious Thought in the Passage from Enlightenment to Romanticism‘, lecture notes for course RS371b (YDS 13-199). Transcript available.
  Lectures on Lessing, Herder, Kant and Schleiermacher. The course certainly ran until 1981, and the notes include a 1981 exam paper, but Frei may have written the lectures considerably earlier – when preparing his proposed book on German Religious Thought between Enlightenment and Romanticism: Aesthetics, Language and Religious Thought in Lessing, Kant and Herder after the Rockwell lectures (1974c), for instance.
• ?1981b Notes on Erich Auerbach (YDS 13-199). Transcript available.
  These notes are included in a pad which also contains lecture notes for ?1981a. Even if those lectures are from the early ‘seventies, these notes cannot be from Frei’s first reading of Auerbach in 1964.
• ?1981c ‘Historical Reference and the Gospels: A Response to a Critique of The Identity of Jesus Christ‘ (my title) (YDS 13-199). Transcript available.
  These notes are included in that papers for ?1981a, and so may well come from the mid-seventies rather than 1981. They are a response to an unidentified article on The Identity of Jesus Christ (1975a), and deal at some length, and with a conversational clarity uncommon in Frei’s more formal writings, with questions about the historicity of the Gospel narratives and the nature of Frei’s claims about the resurrection.
• ?1981d Review of Wendelgard von Staden’s Darkness Over The Valley: Growing Up in Nazi Germany (New York: Ticknor and Fields, 1981) (YDS 10-166). Transcript available.
  YDS has only an incomplete manuscript draft. I have been unable to discover whether or where this was published.
• [1981e] ‘D.F. Strauss on Christology: an Answer to Hegel and Schleiermacher‘, paper delivered to ‘The Biblical Theologians’.
  ‘The Biblical Theologians’ were a ‘self-selected’ group of about 30 theologians in the Northeast of the U.S. I know no more about this paper, but suspect it was a version of 1985c, which was probably complete by now.
• 1981f ‘History, Salvation-History, and Typology‘, (YDS 18-278). Transcript available.
  Described in 1981i, which places it in April. The talk is, as Frei says in the letter, ‘about discerning patterns of providential government in the sequence of historical events’; Frei runs this ecclesiologically in a dialectical way: the people of God are a sign of the eschatological shape of all humanity, and human history in general foreshadows the travail and glory of God’s people. As is his wont, Frei rejects any view that might ‘reduce specific events to instances of either natural pattern or ideal generalization.’ Such a view involves claims about agency and events; it also involves claims about typological reading and political theology.
• 1981g Letter to Owen Chadwick, May 8 (YDS 1-10).
  Frei asks Chadwick’s advice about conducting social historical research in English parishes.
• 1981h Letter to William Clebsch, July 5 (YDS 1-16).
  Frei sent Clebsch, who had just delivered some talk of great historical breadth, his piece on Strauss (1985c), saying, ‘Some day, or rather some non-day, St. Peter is going to haul us before him and ask us to account for our friendship. And he is going to smile in a mildly puzzled way and say, “Well, at least I know which one of you is the hedgehog and which the fox”‘ (the reference being, presumably, to Isaiah Berlin’s The Hedgehog and the Fox). It also becomes clear that the Strauss essay is just finished (cf [1981e]) having had ‘too much Guggenheim time’ spent on it, and that Frei is considering making it the linchpin of the upcoming Shaffer Lectures on Christology (1983a).
• 1981i Letter to Julian Hartt, Aug 19 (YDS 2-36). Transcript available.
  Gives a detailed synopsis and brief commentary on 1981f. See CPH Ch.7, section 3.
• 1981j Review of Eberhard Busch, Karl Barth: His Life from Letters and Autobiographical Texts (Philadelphia: Fortress Press, 1976), Historical Magazine of the Protestant Episcopal Church 51 (August 1981), pp.109-21.
  Cf. 1976j, 1978g and 1978j. A draft of this version of the review can be found in YDS 10-162.
• 1981k Letter to Roger L. Shinn, Aug 26 (YDS 4-86).
  ‘I am deeply persuaded that materially philosophy must not govern the curriculum or the spirit of modern seminary education, but that formally its thorough-minded, disciplined probing is one of our few protections against the regnant confusion of Christian depth with a soft and addle-brained mentality.’
• 1981l ‘The History of Modern Theology‘, lecture transcripts, Sep 2-Oct 28 (YDS 14-212).
  Amongst the papers for ‘Modern Christian Thought, 1650-1830’ and ‘Modern Christian Thought, 1830-1950’ (see ?1978a), are a sheaf of transcripts. Bruce Marshall apparently taped this lecture course, and John Wells transcribed the tapes in 1984 – although the typescript reads very much like a summary, and I suspect they are not verbatim transcripts. They get as far as Rousseau.
• 1981m Letter to Mark Ellingsen, Oct 20 (YDS 1-23).
  On the existence of a ‘Yale school’: ‘I am unable to adumbrate at any length right now, but I am personally doubtful about the persuasiveness of some of the moves I have made in the past; at the very least they need large-scale qualification. Moreover, I may not be in agreement on basic issues with some of my colleagues, and I think I am still in the process of developing a “position”, and that may be true of my colleagues also, for all I know.’
• 1981n Letter to Paul Ramsey, Dec 9 (YDS 4-82).
  The letter contains a rather impressionistic vision of politically engaged theology, describing ‘people whose highest agenda, no matter how seriously and committedly they reflect on the problems of American and wider culture, is their single-minded devotion to the Lord of the church and of creation at large’ etc.
• ?1982a Notes on Jeffrey Stout, ‘What is the Meaning of a Text?’ in New Literary History 14 (1982), pp. 1-12 (GF).
  Frei scribbled quite extensively, and critically, in the margins of his copy.
• 1982b ‘Theology and the Interpretation of Narrative: Some Hermeneutical Considerations‘, paper delivered at Haverford College, revised version published in TN, pp.94-116.
  Frei looks at the relationship between Wissenschaft and Christian self-description in theology and at the impact of different forms of theology upon the sensus literalis of scripture.
• [1982c] Paper on Frei’s project, AAR conference, New York, December.
  I know no more about this..
• 1983a The Shaffer Lectures, delivered at Yale Divinity School, republished in TCT, pp.8-69.
  YDS has 1983a(i) – a draft of most of the material on Kaufman, Tracy, Schleiermacher and Barth (YDS 17-259). The final text initially follows this draft very closely, with the addition of some brief introductory comments at the beginning and end of the section on Gordon Kaufman, and the beginning of the section on David Tracy. A short way in to the Tracy material, however, the final text begins to diverge entirely from the draft, returning only for a brief spell at the start of the section on Barth. The draft also has no section on Schleiermacher. YDS also has 1983a(ii) – an anecdotal introductory section included in the typescript deleted from the published version (YDS 10-172). The final version, 1983a(iii), was published in Types of Christian Theology. Much of the Shaffer material which has been collected in chapter 3 of TCT is reworked from 1982b. The drafts in YDS 10-171 and 10-172 show that TCT chapter five, which the editors (TCT p.x) assign to the Cadbury lectures (1987a), but which David Ford (‘On Being Theologically Hospitable to Jesus Christ: The Achievement of Hans Frei’) assures us was no part of them, was originally part of the Shaffer Lectures.
• 1983b Summary by Bruce Marshall of a discussion with Frei on Schleiermacher and his place in the typology, Mar 22 (YDS 3-61).
  Bruce Marshall appears to have been appointed stenographer to a reading class of Frei’s. This is the first of two reports which he produced which exist in the YDS archive. Frei discussed the ‘double reference’ of Schleiermacher’s theology: to the content of consciousness and to the reality of God, or to Wissenschaft and to Christian self-description.
• 1983c ‘The “Literal Reading” of Biblical Narrative in the Christian Tradition: Does it Stretch or Will it Break?‘, paper delivered at a conference at the University of California, in May; published in The Bible and the Narrative Tradition, ed. Frank McConnell (Oxford: Oxford University Press, 1986), pp.36-77; republished in TN, pp.117-52 (an edited version also reprinted in The Return of Scripture in Judaism and Christianity, ed Peter Ochs, New York: Paulist Press, 1993, pp.55-82).
  This is the essay more than any other which has been taken to mark a ‘break’ in Frei’s work, in which he crystallizes his uneasiness with the project of Identity and Eclipse.
• 1983d Bruce Marshall’s summary of a discussion with Frei on Charles Wood, June 1 (YDS 3-61).
  Cf 1983b. Frei suggested an ‘appendix’ to Wood’s The Formation of Christian Understanding, which would deal not with the exercise of Christian understanding but with its content, its ascriptive focus.
• 1983e Letter to Patrick Sherry; July 5 (YDS 4-91).
  Comprising 1983e(i), the letter itself, and 1983e(ii) an accompanying analysis of a dissertation, titled ‘Estimate of the Work as a Whole’. In (i), Frei also discusses the essay on Strauss eventually published as 1985c.
• [1983f] Paper on Barth and Schleiermacher delivered at the AAR, December.
  I know no more about this – although it may well have been an early version of 1986c.
• 1983g ‘Autobiographical Notes on “Self”‘(YDS 27-335). (Partial transcript available.)
  Three tantalising sheets of incredibly fragmentary and enigmatic notes. The sheets are undated, but state that Frei was married ’35 years ago’.
• 1984a ‘In Memory of Robert L. Calhoun‘, address given at Calhoun’s memorial service, in February, published in Reflection 82 (1984), pp.8-9.
  Contains comments on ‘generous orthodoxy’ and on what it is to be an academic theologian.
• 1984b ‘“Narrative” in Christian and Modern Reading‘, delivered to the Duodecim Club on Apr 27 or 28 1984, reprinted in Bruce D. Marhsall (ed.) Theology and Dialogue: Essays in Conversation with George Lindbeck (Notre Dame: University of Notre Dame Press, 1990), pp.149-63.
  A piece with this title was certainly presented in 1984; whether it is identical with the piece published in Theology and Dialogue, I cannot say – although there is nothing inherently implausible about the content of the latter having been written this early. The essay begins with material drawn directly from the ‘Literal Reading’ essay (1983c), and then continues with a presentation of a typology of ways of reading realistic narrative in theology.
• 1984c Letter to Gene Outka, Aug 8 (YDS 4-74).
  Discussing a criticism made of him and others by James Gustafson, Frei says, ‘We make truth claims, but in view of the fact that God is not within genus and species as ordinary referential truths are, they have to be logically odd and not so much backed as illustrated by a mix of truth theories, each qualifying the other, all of them inadequate.’ He goes on to illustrate his remarks with regard to the resurrection.
• 1984d ‘George Lindbeck: The Nature of Doctrine‘, paper given at the launch of Lindbeck’s book, Sep 14; published as ‘Epilogue: George Lindbeck and The Nature of Doctrine‘ in Theology and Dialogue: Essays in Conversation with George Lindbeck ed. Bruce D. Marshall (Notre Dame: University of Notre Dame Press, 1990), pp.275-82.
  Frei welcomes the book, giving a short but subtle interpretation in which he takes Lindbeck as a champion of ‘the orthodox Christian as liberal humanist’ – not a typical reading of the book. 1981n contains a similar portrait of Lindbeck.
• 1984e Letter to Gary Comstock, Nov 5 (YDS 12-184). Transcript available.
  Comstock wrote two articles (‘Truth or Meaning: Ricoeur versus Frei on Biblical Narrative’ and ‘Two Types of Narrative Theology’) in which he thoroughly misunderstood Frei, but which have had more than their fair share of influence on the interpretation of Frei. Frei corresponded with Comstock whilst one of the articles was on the way towards publication, and argued that he was not, in Comstock’s terms, a ‘pure narrativist’ nor really an ‘antifoundationalist’.
• ?1985a ‘Proposal for a Study of Academic Education in Theological Studies‘ (my title) (YDS 12-185).
  A brief piece of writing which reads like an official proposal for a project (maybe written for a funding body?) but which begins by discussing the work of George Lindbeck, and so is probably later than The Nature of Doctrine (1984). It points firmly towards the later versions of Frei’s typology, in that it speaks enthusiastically of a Weberian sociological approach, an element which was to come to far more prominence in the Princeton lectures.
• ?1985b Notes on proofs or photocopies of Ronald Thiemann’s Revelation and Theology (Notre Dame: University of Notre Dame Press, 1985), pp.130-149 (YDS 23-311).
  Notes scribbled in the margin of a proof or photocopy. They are not tremendously revealing, apart from showing that Frei had minor some doubts about details of Thiemann’s presentation. There are also some clarifications of Frei’s own stance: ‘The narrative is explicatively and meditatively a character identification in the midst of others who are related to him as he becomes identified. The reference is a totally different matter: the narrative may refer to reality and it may refer (by way of application) to us, but that is a matter of confluence of use with narrative explicative sense, not of explicative sense alone’ (this on Thiemann p.145).
• 1985c ‘David Friedrich Strauss‘ in Nineteenth Century Religious Thought in the West, vol. 1, ed. Ninian Smart, John Clayton, Steven Katz, and Patrick Sherry (Cambridge: Cambridge University Press), pp.215-60.
  This article had been finished since early 1981 at least (see 1981h). There are various letters in the archive between Frei, the editors, and CUP concerning the delay, which gave Frei some pain. æThis was the piece of which he was most proud: a detailed, sensitive exploration of Strauss’ views and significance, with sections on Faith and knowledge before Strauss; Strauss and his cause cZl²bre; the centrality of Christ in Christian theology; Christology and the Hegelian connection; The Life of Jesus; Strauss and Schleiermacher.
• 1985d ‘Modern Christian Thought, 1650-1830‘, lecture notes (YDS 14-215).
  One of the sets of lecture notes mentioned in 1978a. I have drawn attention to this one because the Sept 4 lecture which begins the course discusses ‘sensibility’ in some detail, clarifying Frei’s approach to social and intellectual history.
• 1985e ‘Response to “Narrative Theology: An Evangelical Appraisal”‘, paper delivered in November, Yale; published in Trinity Journal 8 (Spring 1987), pp.21-4.
  A conversational and rambling response to a fairly thorough attack on Frei’s work (amongst others) by Carl Henry. The exchange has since been re-examined in detail by George Hunsinger, in an article ‘What can Evangelicals and Postliberals Learn from Each Other? The Carl Henry / Hans Frei Exchange Reconsidered’.
• 1986a Proposal to the National Endowment for the Humanities (NEH), 1986 (YDS 6-123), published as ‘Proposal for a Project’ in TCT, pp.1-7.
  The briefest of outlines of the typology of Christian Theology. The YDS 6-123 version has a rewritten beginning.
• 1986b ‘Conflicts in Interpretation: Resolution, Armistice, or Co-existence?‘, the Alexander Thompson Memorial Lecture, Princeton Theological Seminary, published in TN, pp.153-66.
  By way of an examination of a debate on Scriptural historicity between T.H. Huxley and Gladstone, Frei launches into a complex assessment of Frank Kermode’s The Genesis of Secrecy (Cambridge: Harvard University Press, 1979), and finishes with a plea for the literal sense in terms that pick up implicitly on a Barthian/Anselmian doctrine of analogy.
• 1986c Papers for a conference on ‘Love: the Foundation of Hope’ honouring Jürgen Moltmann and Elisabeth Moltmann-Wendel, April (YDS 18-268, 11-173). Transcript available.
  Consisting of: 1986a(i), some notes Frei made in preparation for his paper; 1986a(ii), the typescript of a paper advertised as called ‘To Give and to Receive: Christian Life Across the Barriers’, but eventually just titled ‘God’s Patience and Our Work’; 1986a(iii), the typescript of a replacement paper which Frei prepared and delivered at the conference, simply titled ‘Comments’; and 1986a(iv), the drafts and typescript of the section of Frei’s paper which dealt with Elisabeth Moltmann-Wendel’s work. At the conference, Frei apparently became distressed at the direction that was being pursued, and completely re-wrote his paper. ‘Comments’ lambasts the conference for claiming that it can see more clearly than he thinks the logic of Christian claims allow the dialectical shape to history and the hope which awaits us. Frei calls for a more tentative and broken view through a dark glass.
• 1986d ‘Barth and Schleiermacher: Divergence and Convergence‘, paper presented at a conference at Stony Point, New York, in May; published in James O. Duke and Robert F. Streetlam (eds) Barth and Schleiermacher: Beyond the Impasse? (Philadelphia: Fortress Press, 1988), pp.65-87; republished in TN, pp.177-99.
  The paper clarifies the proximity of Barth and Schleiermacher, by looking at how each deals with Christian self-description and philosophy.
• ?1986e Notes on Weber (YDS 12-187a).
  The two drafts mostly deal with Max Weber, and probably come from 1986 (there is a note from a meeting in October 1986 on the back of one of the sheets). They begin with a social historical analysis of the rise of the profession in Germany, and its relation to the rise of Wissenschaft in German Universities, before switching to an outline of the issues surrounding the typology, and comments on the identification of Jesus. If they are drafts for the Humanities Council Lectures (1987c), they are early ones, and not much by way of actual text survived from them into the lectures.
• 1986f Letter to William Placher, 3 Nov (YDS 4-78).
  Frei briefly, tentatively, and with barbaric terminology, outlines a Trinitarian view of truth.
• 1987a The Edward Cadbury Lectures, University of Birmingham.
  The various papers here are in something of a mess, and it seems best simply to list the existing drafts and transcripts, then describe the individual lectures and what exists of them.
  
  • 1987a(i): ‘Lecture 1: The Theological Faculty in Modern Universities: Growth of a Profession’ (YDS 11-173f) – originally headed ‘Lecture 2’; a discussion of the Christian identification of Jesus Christ and his cosmic scope;
  • 1987a(ii): ‘Lecture 2: The Theological Faculty in Modern Universities: Growth of a Profession’ (YDS 11-173f) – a discussion which follows on from (i), treating the essence of Christianity and then the contemporary social organisation of theological study;
  • 1978a(iii): ‘Lecture 2: The Theological Faculty in Modern Universities: Growth of a Profession’ (YDS 11-173f) – largely about Schweitzer, although the lecture begins with a discussion of realism, including realism in the English novel;
  • 1987a(iv): Untitled (YDS 11-173f) – deals with natural and revealed religion, theology and philosophy, medieval and modern universities, and German and American university organisation;
  • 1987a(v): ‘Theology in the University: Growth of a Profession (The Case of the University of Berlin)’ (YDS 11-173d) – begins with material on Weber, and on the professionalization of the German academy, then moves on to Schleiermacher, before degenerating into notes;
  • 1987a(vi) ‘IV: Kant’ (YDS 11-173e) – a typescript made from a tape recording of the relevant lecture. Treats type 1 (without introducing the typology);
  • 1987a(vii) ‘The Jesus of History and the Christ of Faith: Mediating Theology as System’ (YDS 11-173d and 173e) – turns from German to American material; and then turns to David Tracy for type 2;
  • 1987a(viii) ‘Ad Hoc Correlation’ (editors’ title) (YDS 11-173d and 173e) – material from the Cadbury Lectures dealing with types 3 and 4; published in TCT, pp.70-91 (Ch.6);
  • 1987a(ix) ‘The End of Academic Theology’ (YDS 11-173d and 173e) – material from the Cadbury Lectures dealing with type 5; published in TCT, pp.92-4 (Ch.7).According to the description provided by David Ford in ‘On Being Theologically Hospitable to Jesus Christ: The Achievement of Hans Frei’, the actual lectures were as follows:
    
  • Cadbury 1: ‘According to the Text: The Specificity and Universality of Jesus Christ,’ probably 1987a(i); reworked for the Humanities Council Lectures material found in TCT pp.133-146;
  • Cadbury 2: ‘The Theological Faculty in Modern Universities: Growth of a Profession’, reworked for Humanities Council Lecture material found on TCT pp.95-116 (although it also contained material, now lost, on Locke); related to 1987a(ii), (iv) and (v);
  • Cadbury 3: ‘Teaching about Reason and History: The Rational Pursuit of Jesus’; reworked for the Humanities Council Lectures, and can also mostly be found in TCT pp.95-116, although there was extra material on ‘Edward Farley and Van Harvey and about the contrast between England, where geology became the paradigmatic science, and Germany, where it was history; and there was also a summary of the five types of the typology’ according to David Ford; related to 1987a(ii), (iv) and (v);
  • Cadbury 4: ‘Mediating between Church and Academy: The Turn to the Subject’; Frei was behind schedule by this time, and in fact delivered 1987a(vi), on Kant;
  • Cadbury 5: ‘The Jesus of History and the Christ of Faith: Mediating Theology’; Frei, still behind, reached the material which he had intended for the previous lecture: Pietism, Methodism, idealism, Romanticism, Marx, and Strauss; this lecture appears to be completely missing;
  • Cadbury 6: ‘The Jesus of History and the Christ of Faith: Mediating Theology without System’ = 1987a(viii);
  • Cadbury 7: ‘Restoring the Priority of the Text: the Hermeneutical Term’; Frei, behind, continued to deliver the material on types 3 and 4 found in 1987a(viii);
  • Cadbury 8: ‘Knowing Jesus and Learning to Live Christianly: The End of Academic Theology?’ = 1987a(x); Frei was running behind and so this material is shorter than might be expected.It is clearer even from the list of lectures that, far more than is apparent in the arrangement of material in TCT, Frei’s typology project was firmly embedded (a) in his projected history of Christology, and (b) within a discussion of the Christian identification of Jesus of Nazareth.
• 1987b Curriculum Vitae.
  The ‘Writing in Process or Projected’ section now reads: ‘A book on Christology in Germany and England from 1700 to 1950; A book on theological typology and sensus literalis in modern theology (based on the Shaffer Lectures at Yale Divinity School, 1983, and the Cadbury Lectures, University of Birmingham, 1987).’
• 1987c The Humanities Council Lectures, delivered in Princeton.
  Comprising: 1987c(i), a short draft for a portion of the lectures (YDS 11-173); 1987c(ii), an old ending to the first lecture (YDS 11-173); and 1987c(iii), the published text of the lectures, TCT pp.95-116 and 116-132: ‘The Case of Berlin, 1810’; ‘Types of Academic Theology’; and ‘The Encounter of Jesus with the German Academy’. Cf 1987a.
• 1987d ‘On the Going Down of Christ into Hell‘ (YDS 12-186). Transcript available.
  This and 1987f and g were prepared for a book on the on the Thirty-Nine articles, to be edited by John F. Woolverton and A. Katherine Grieb (Church Hymnal Corporation). ‘What is important is not that there be a real location called hell, so that someone could descend into it. Rather, Jesus Christ is so real – and therefore his cross so efficacious – that he defines, undergoes, and overcomes whatever it is that is absolutely and unequivocally hellish.’
• 1987e ‘Of the Resurrection of Christ‘, published as ‘How it All Began: On the Resurrection of Christ’ in Anglican and Episcopal History 53.2 (June 1989), pp.139-45; reprinted in TN, pp. 200-6.
  The piece on the resurrection by and large presents familiar themes – and shows the extent to which the Christological heart of Frei’s theology had remained stable through all the changes in his methodology. On the copy of this article in YDS 10-157, Frei appended a note ‘For George [Lindbeck?] from a would-be-catechist/theologian who would like to combine second-order with (at least) first-and-a-half order statements.’
• 1987f ‘Of the Holy Ghost‘ (YDS 12-186). Transcript available.
  ‘In the logic of the Christian faith nothing is more naturally congruent than saying “do justice, love kindness and walk humbly with your God” and saying “The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.”‘ See CPH Ch.8, section 7.
• ?1988a Notes on H. Richard Niebuhr (YDS 19-275).
  There are three separate sets of notes, all of which may well come from the same time, and one of which (the longest) has a scribbled note about plane times in Feb 1988 on it. There is ?1988a(i) a 16-page piece which begins with quotes from Niebuhr’s The Responsible Self and then becomes a lecture, dealing with the difference between H. Richard and Reinhold Niebuhr. There is also ?1988a(ii) a shorter, 7-page manuscript, giving broken notes for a talk on Niebuhr as an interpreter of history. Then there are ?1988a(iii) some rough pages of outline notes on, amongst other things, Niebuhr’s critical idealism.
• 1988b Lectures on Modern Christian Thought 1830-1950, Jan 18 – Apr 27 (YDS 15-231).
  This is the last of Frei’s runs through his lecture course on Modern Christian Thought (see ?1978a), and there is a fairly complete set of notes for the course which were evidently written at least in part whilst the course was taking place.
• 1988c Sermon on Jn 15:5, (YDS 11-175a).
  The sermon is for the ‘class of 1988’. It begins with a meditation on ‘the strange, beautiful mosaics in early Byzantine churches: those calm, unearthly figures whose gaze is fixed on a sight not visible to us. It continues, eventually, with a discussion of the Christian community worldwide as our first community – a theme Frei runs with an ecumenical slant.
• 1988d ‘H. Richard Niebuhr on History, Church and Nation‘, paper written for September conference at Harvard, published in Ronald F. Thiemann (ed.) The Legacy of H. Richard Niebuhr (Minneapolis: Fortress Press, 1991) pp.1-23; republished in TN, pp.213-33.
  The paper was delivered in Frei’s absence when he fell ill – fatally, as it turned out. In his final work, Frei carries on that strand of political thinking about history and providence which was evident in the lecture on ‘History, Salvation-History, and Typology’ (1981f) and in Frei’s contributions to the Moltmann conference (1986c). It also picks up on Frei’s engagement with Niebuhr in a way which goes beyond the already remarkable service which Frei had done Niebuhr way back in 1957 (1957a and 1957b). (top)

Undated Material

• U1 Notes on Clifford Geertz (YDS 19-279).
  A rather midrashic running commentary on Geertz’s ‘Thick Description: Towards an Interpretation of Cultures’. It seems unlikely that these date to Frei’s first encounter with Geertz: at one point he suggests to himself that he should ‘re-read’ another of Geertz’s essays.
• U2 ‘Report on Modern Theology‘ (my title) (YDS 18-273).
  Frei sketches some general features of modern theology, and then goes into more detail on developments between Locke and Schleiermacher. ‘I shall try to give a kind of report, an overview, mixing together all sorts of things as will be evident to you. By modern theology I chiefly refer to a vague kind of consensus that began to emerge about 1700 among a group of rather academic, middle class theologians, chiefly Protestant …’ Some time in the ‘eighties?
• U3 ‘Beardslee and Hermeneutics‘ (YDS 12-189). Transcript available.
  This is clearly a transcript made by someone else: there are even footnotes to bits of text which Frei had scratched out. ‘There is a tenacious sense that all of us have that our descriptive concepts refer’; ‘at the risk of looking utterly relativist to some and utterly reactionary to Professors Beardslee and Kermode, I want to do hermeneutics in the tradition of Christian theology as reflection on the use of Christian communal language and that as a language that has an irreducible integrity of its own, is not systematically grounded by reference to a systematic pre-understanding or pre-linguistic experience (or expression) of reality in general.’ Some time in the ‘eighties?
• U4 ‘Theology is a Modest Task‘ (my title) (YDS 18-278).
  Frei stresses against apologists and mediating theologians that ‘The business of theology is to stress the logic of the Christian story, i.e., that it hangs together as a cumulative narrative.’ Again, some time in the eighties?
• U5 ‘Reflections Upon the Retirement of Julian Hartt‘ (YDS 11-177).
  A conversational and anecdotal, and quite personal piece, which provides insights into Frei’s views on providence and grace and the like. (top)

Secondary Literature
(to 2000, with some material from 2001-2003)

• (various) In Memoriam Hans Wilhelm Frei, April 29, 1922 – September 12, 1988; memorial service addresses by David Kelsey, George Lindbeck, Wayne Meeks and Gene Outka.
• Abdul-Masih, Marguerite, Edward Schillebeeckx and Hans Frei: A Conversation on Method and Christology, Editions SR 26 (Waterloo, Ontario: Wilfred Laurier University Press / Canadian Corporation for Studies in Religion, 2001).
• Allen, David L., ‘A tale of two roads: homiletics and biblical authority’, Journal of the Evangelical Theological Society 43.3 (September 2000), pp.489-515.
• Batdorf, Irvin W., ‘Interpreting Jesus since Bultmann: selected Paradigms and their Hermeneutical Matrix’, Society of Biblical Literature Seminar Papers 23 (1984), pp.187-215.
• Blocher, Henri, ‘Biblical Narrative and Historical Reference’, in N. Cameron (ed.) Issues in Faith and History, Scottish Bulletin of Evangelical Theology Special Study 3 (Edinburgh: Rutherford House, 1989), pp.102-122.
• Brisman, Leslie, Review of The Eclipse of Biblical Narrative and The Identity of Jesus Christ, Comparative Literature 28.4 (Fall, 1976), pp.368-72.
• Bryant, David J., ‘Christian identity and Historical Change: Postliberals and Historicity’, The Journal of Religion 73.1 (January 1993), pp.31-41.
• Buckley, James J., Seeking the Humanity of God: Practices, Doctrines, and Catholic Particularity, Theology and Life Series 36 (Collegeville: Michael Glazier/The Liturgical Press, 1992).
• Busch, Eberhard, ‘Theology as a Function of the Church: Remarks on the Problem of Theology as an Academic Discipline’ in Giorgy Olegovich (ed.), Ten Year Commemoration to the Life of Hans Frei (1922-1988) (New York, Semenenko Foundation, 1999), pp.10-23.
• Buttrick, David G., ‘Interpretation and Preaching’, Interpretation 35 (1981), pp.46-58; reprinted in Ex Auditu 1 (1985), pp.83-91.
• Callahan, James Patrick, ‘The Convergence of Narrative and Christology: Hans W. Frei on the Uniqueness of Christ’, Journal of the Evangelical Theological Society 38 (December 1995), pp.531-547.
• Callahan, James Patrick, ‘The Bible Says: Evangelical and Postliberal Biblicism’, Theology Today 53.4 (1997), pp.449-63.
• Campbell, Charles Lamar, Preaching Jesus: Hans Frei’s Theology and the Contours of a Postliberal Homiletic (Grand Rapids: Eerdmans, 1997).
• Campbell, Charles Lamar, ‘Hans W. Frei: 1922-1988’ in Donald W. Mussner and Joseph L. Price (eds) A New Handbook of Christian Theologians, (Nashville, Abingdon Press, 1996).
• Cartwright, Michael, Review Essay on Types of Christian Theology in Pro Ecclesia 3:3 (Summer 1994), pp.362-72.
• Charry, Ellen T., Review of Bruce Marhsall (ed.) Theology and Dialogue, Theology Today 48.3 (October 1991), pp.340f.
• Childs, Brevard, ‘The Sensus Literalis of Scripture: An Ancient and Modern Problem’, in Herbert Dranner et al (eds.) Beitr¹ge zur alttestamentlichen Theologie (Gsttingen: Vandenhoeck and Ruprecht, 1977), pp.80-95.
• Clark, David K., ‘Narrative Theology and Apologetics’, Journal of the Evangelical Theological Society 36 (December 1993), pp.499-515.
• Comstock, Gary, ‘Truth or Meaning: Ricoeur versus Frei on Biblical Narrative’, The Journal of Religion 66.2 (April 1986), pp.117-40.
• Comstock, Gary, ‘Telling the Whole Story: American Narrative Theology after H. Richard Niebuhr’ in Religion and Philosophy in the United States of America: Proceedings off the German-American Conference at Paderborn, July 29-August 2, 1986, vol.1, ed. Peter Freese (Essen: Verlag die blaue Eule, 1987).
• Comstock, Gary, ‘Two Types of Narrative Theology’, Journal of the American Academy of Religion 55.4 (Winter 1987), pp.687-717.
• Comstock, Gary L., ‘”Everything depends on the type of the concepts that the interpretation is made to convey”: Max Kadushin among the narrative theologians’, Modern Theology 5 (April 1989), pp.215-237.
• Coughenour, James, ‘Karl Barth and the Gospel Story: A Lesson in Readingthe Biblical Narrative’, Andover Newton Quarterly 20.2 (1979), pp.97-110.
• Crites, Stephen, ‘The Spatial Dimensions of Narrative Truth-Telling’, in Garret Green (ed.) Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987), pp.97-118.
• Craigo-Snell, Shannon, ‘Command Performance: Rethinking Performance Interpretation in the context of Divine Discourse’, Modern Theology 16.4 (2000), pp.475-94.
• Dawson, John David, Allegorical Readers and Cultural Revision in Ancient Alexandria (Berkeley: University of California Press, 1992).
• Dawson, John David, ‘Allegorical Reading and the Embodiment of the Soul in Origen’, in Lewis Ayres and Gareth Jones (ed.), Christian Origins: Theology, Rhetoric and Community (London, Routledge, 1998), pp.26-43.
• Dawson, John David, ‘Figural Reading and the Fashioning of Identity in Boyarin, Auerbach and Frei’, Modern Theology 14.2, April 1998, pp.181-96.
• Dawson, John David, Christian Figural Reading and the Fashioning of Identity (Berkeley: University of California Press, 2002).
• Demson, David, ‘Response to Walter Lowe’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.145-8.
• Demson, David, Hans Frei and Karl Barth: Different Ways of Reading Scripture (Grand Rapids: Eerdmans, 1997).
• Dirks, J. Edward, ‘Introduction’ to Frei’s ‘Theological Reflections’ (1966a), Christian Scholar 49.4 (Winter).
• Dorrien, Gary J., ‘A third way in theology? The origins of Postliberalism’, Christian Century 118.20 (July 2001), pp.16-21.
• Duke, James O., ‘Reading the Gospels Realistically’, Encounter 38.3 (Summer 1977), pp.296-303.
• Edwards, O, ‘Historical Critical Method’s Failure of Nerve and a Prescription for a Tonic: A Review of Some recent Literature’, Anglican Theological Review 39 (1977), pp.115-34 reprinted in Ex Auditu 1 (1985), pp.92-105.
• Ellingsen, Mark, ‘Luther as Narrative Exegete’, Journal of Religion 63 (October 1983), pp.394-413.
• Ellingsen, Mark, The Integrity of Biblical Narrative: Story in Theology and Proclamation (Minneapolis: Fortress, 1990).
• Fodor, James, Christian Hermeneutics: Paul Ricoeur and the Refiguring of Theology (Oxford: Clarendon Press, 1995).
• Ford, David F., Barth and God’s Story: Biblical Narrative and the Theological Method of Karl Barth in the Church Dogmatics, Studies in the Intercultural History of Christianity, ed. Richard Friedl, Walter J. Hollenweger, Hans Jochen Margull, 27 (Frankfurt am Main: Verlag Peter Lang, 1981).
• Ford, David F., ‘The Best Apologetics is Good Systematics: A Proposal about the Place of Narrative in Christian Systematic Theology’, Anglican Theological Review 68.3 (July 1985), pp.232-54.
• Ford, David F., ‘Hans Frei and the Future of Theology’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.203-14.
• Ford, David F., ‘Response to [Werner Jeanrond’s] “The Problem of the Starting Point of Theological Thinking”‘, Hermathena 156 (Summer 1994), pp.28-39.
• Ford, David F., ‘On Being Theologically Hospitable to Jesus Christ: Hans Frei’s Achievement’, Journal of Theological Studies 46.2 (October 1995), pp.532-46, reprinted in Giorgy Olegovich (ed.) Ten Year Commemoration to the Life of Hans Frei (1922-1988) (New York, Semenenko Foundation, 1999), pp.54-65.
• Gerhart, Mary, ‘The Restoration of Biblical Narrative’, Semeia 46 (1989), pp.13-29.
• Goldberg, Michael, Theology and Narrative: A Critical Introduction (Nashville: Abingdon, 1981).
• Green, Garrett, ‘Editor’s Introduction’ in Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987), pp.ix-xiii.
• Green, Garrett, ‘”The Bible As ƒ”: Fictional Narrative and Scriptural Truth’ in Garret Green (ed.) Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987), pp.79-96.
• Green, Garrett, Imagining God: Theology and the Religious Imagination (San Fransisco: Harper and Row, 1989).
• Gunton, Colin, Review of Types of Christian Theology, Scottish Journal of Theology 49.2 (1996), pp.233-4.
• Hauerwas, Stanley, ‘The Church as God’s New Language’ in Garret Green (ed.) Scriptural Authority and Narrative Interpretation, (Philadelphia: Fortress Press, 1987), pp.179-98.
• Hauerwas, Stanley and Jones, L. Gregory, ‘Introduction: Why Narrative?’ in Why Narrative? Readings in Narrative Theology (Grand Rapids: Eerdmans, 1989), pp.1-18.
• Hawkins, Alex, ‘Beyond Narrative Theology: John Milbank and Gerard Loughlin as the Non-Identical Repetition of Hans Frei’, Koinonia 10.1 (1998), pp.61-87.
• Healy, Nicholas, ‘Hermeneutics and the apostolic form of the church: David Demson’s question’ in Toronto Journal of Theology 17.1 (Spring 2001), pp.17-32.
• Henry, Carl, ‘Narrative Theology: An Evangelical Apprasal’, Trinity Journal 8 (Spring 1987), pp.3-19.
• Higton, Mike A., ‘Frei’s Christology and Lindbeck’s Cultural-Linguistic Theory’, Scottish Journal of Theology 50.1 (1997), pp.83-95.
• Higton, Mike A., ‘”A Carefully Circumscribed Progressive Politics”: Hans Frei’s Political Theology’, Modern Theology 15.1 (January 1999), pp.55-83.
• Higton, Mike A., ‘Hans Frei and David Tracy on the Ordinary and the Extraordinary in Religion’, The Journal of Religion 79.4 (October 1999), pp.566-91.
• Higton, Mike A., ‘An American Theologian of History: Hans W. Frei in 1956’, Anglican and Episcopal History 71.1 (March 2002), pp.61-84.
• Higton, Mike A., ‘The Fulfilment of history in Barth, Frei, Auerbach and Dante’ in Mike Higton and John McDowell (eds.), Karl Barth in Conversation (Aldershot: Ashgate, forthcoming).
• Hinze, Bradford E., and Schner, George P., ‘Postliberal Theology and Roman Catholic Theology’, Religious Studies Review 21:4 (October 1995), pp.299-304.
• Hunsinger, George, ‘Beyond Literalism and Expressivism: Karl Barth’s Hermeneutical Realism (To Hans Frei on the occasion of his 65th birthday)’, Modern Theology 3.3 (1987), pp.209-223.
• Hunsinger, George, ‘Hans Frei as Theologian: The Quest for a Generous Orthodoxy’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.103-128; reprinted in TN, pp.235-70.
• Hunsinger, George, ‘What can Evangelicals and Postliberals Learn from Each Other: The Carl Henry / Hans Frei Exchange Reconsidered’, Pro Ecclesia 5.2 (Spring 1996), pp.161-82.
• Hunsinger, George, and Placher, William C., ‘Editorial Introduction’, in TCT, pp.ix-xi.
• Jeanrond, Werner, ‘The Problem of the Starting Point of Theological Thinking: Presidential Address to the College Theological Society, Trinity College Dublin, 24th January 1994’, Hermathena 156 (Summer 1994), pp.1-28.
• Jones, L. Gregory, Response to John Sykes, Modern Theology 5.4 (1989), pp.343-8.
• Kay, James F., ‘Myth or narrative? Bultmann’s “New Testament and mythology” turns fifty’, Theology Today 48 (October 1991), pp.326-32.
• Kay, James F., Christus Praesens: A reconsideration of Rudolf Bultmann’s Christology (Grand Rapids: Eerdmans, 1994).
• Kelber, Warner H., ‘Gospel Narrative and Critical Theory’, Biblical Theology Bulletin 18 (October 1988), pp.130-6.
• Kelsey, David, The Uses of Scripture in Recent Theology (Philadelphia: Fortress Press, 1975).
• Kelsey, David, ‘Biblical Narrative and Theological Anthropology’ in Garrett Green (ed.) Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987), pp.121-43.
• Kermode, Frank, ‘Deciphering the Big Book’, The New York Review of Books, June 29, 1978.
• Kerr, Fergus ‘Frei’s Types’, New Blackfriars, 75.881 (April 1994), pp.184-93.
• King, Robert H., The Concept of Personal Agency as a Theological Model, unpublished PhD, Yale 1965.
• Klaaren, Eugene M., ‘A Critical Appraisal of Hans Frei’s Eclipse of Biblical Narrative‘, Union Seminary Quarterly Review 37.4 (October 1983), pp.283-97.
• Ksstenberger, Andreas J., ‘Aesthetic Theology – Blessing or Curse? An Assessment of Narrative Theology’, Faith and Mission 15 (Spring 1998), pp.27-44.
• Lee, David, Luke’s Stories of Jesus: Theological Reading of Gospel Narrative and the Legacy of Hans Frei (Sheffield: Sheffield Academic Press, 1999).
• Lim, Johnson Teng Kok, ‘Towards a Final Form Approach to Biblical Intepretation’, Stulos 7.1-2 (1999), pp.1-11.
• Lim, Johnson Teng Kok, ‘Historical Critical Paradigm: the Beginning of an End’, The Asia Journal of Theology 14.2 (October 2000), pp.252-71.
• Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (London: SPCK, 1984).
• Lindbeck, George, ‘The Story-shaped Church: Critical Exegesis and Theological Interpretation’, in Garret Green (ed.), Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987).
• Lindbeck, George, ‘Scripture, Consensus, and Community’, This World 23 (Fall 1988), pp.5-24.
• Lindbeck, George; Okholm, Dennis; and Phillips, Timothy (eds), The Nature of Confession: Evangelicals and Postliberals in Conversation (Downers Grove: IVP, 1996).
• Lose, David J., ‘Narrative and Proclamation in a Postliberal Homiletic’, Homiletic 23.1 (Summer 1998), pp.1-14.
• Loughlin, Gerard, ‘Christianity at the End of the Story or the Return of the Master-Narrative’, Modern Theology 8.4 (October 1992), pp.365-84.
• Loughlin, Gerard, ‘Following to the Letter: The Literal Use of Scripture’, Literature and Theology 9 (December 1995), pp.370-82.
• Loughlin, Gerard, Telling God’s Story: Bible, Church and Narrative Theology (Cambridge: Cambridge University Press, 1996).
• Lowe, Walter, ‘Hans Frei and Phenomenological Hermeneutics’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.133-44.
• MacIntyre, Alasdair, Review of The Eclipse of Biblical Narrative, The Yale Review 65 (Winter 1976), pp.251-55.
• Marshall, Bruce, Christology in Conflict: The Identity of a Saviour in Rahner and Barth (Oxford: Basil Blackwell, 1987).
• Massey, Marilyn Chapin, ‘The Literature of Young Germany and D F Strauss’ Life of Jesus’, Journal of Religion 59 (July 1979), pp.298-323.
• Mazur, G.O., ‘Hans Frei and the continuation of the tradition of Biblical Realism in Karl Barth and H. Richard Niebuhr’, in Giorgy Olegovich (ed.) Ten Year Commemoration to the Life of Hans Frei (1922-1988) (New York, Semenenko Foundation, 1999), pp.96-102.
• McCaughey, J. Davis, ‘Literary Criticism and the Gospels: A Rumination’, Australian Biblical Review 29 (October 1981), pp.16-25.
• McCormack, Bruce, Karl Barth’s Critically Realistic Dialectical Theology: Its Genesis and Development 1909-36 (Oxford: Clarendon Press, 1995).
• Milbank, John, Theology and Social Theory: Beyond Secular Reason (Oxford: Blackwell, 1990).
• Milbank, John, ‘The Name of Jesus’ in The Word Made Strange: Theology, Language, Culture (Oxford: Blackwell, 1997), pp.145-68.
• Ochs, Peter (ed.) The Return to Scripture in Judaism and Christianity (NY: Paulist Press, 1994).
• Ogden, Schubert, Review of Types of Christian Theology, Modern Theology 9.2 (April 1993), pp.211-4.
• Olegovich, Giorgy, ‘Introduction’ in Ten Year Commemoration to the Life of Hans Frei (1922-1988) (New York, Semenenko Foundation, 1999), pp.7-9.
• Olson, Roger E., ‘Back to the Bible (Almost): Why Yale’s Postliberal Theologians Deserve an Evangelical Hearning’, Christianity Today 40 (May 1996), pp.31-4.
• O’Regan, Cyril, ‘De doctrina christiana and Modern Hermeneutics’ in D. Arnold et al (eds.) De doctrina christiana, Christianity and Judaism in Antiquity 9 (Notre Dame: University of Notre Dame Press, 1995) pp.217-43.
• Outka, Gene, ‘Following at a Distance: Ethics and the Identity of Jesus’ in Garrett Green (ed.) Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987), pp.144-60.
• Nineham, Denis, Review of The Eclipse of Biblical Narrative, Theology 79 (Jan 1976), pp.46-48.
• Placher, William C., ‘Scripture as Realistic Narrative: Some Preliminary Questions’, Perspectives in Religious Studies 5 (Spring 1978), pp.32-41.
• Placher, William C., ‘Revisionist and Postliberal Theologies and the Public Character of Theology’, The Thomist 49.3 (July 1985), pp.392-416.
• Placher, William C., ‘Paul Ricoeur and Postliberal Theology: A Conflict of Interpretations?’, Modern Theology 4.1 (October 1987), pp.35-52.
• Placher, William C., ‘Hans Frei and the Meaning of Biblical Narrative’, Christian Century 106 (1989), pp.556-9.
• Placher, William C., Unapologetic Theology: A Christian Voice in a Pluralistic Conversation (Louisville: Westminster/John Knox Press, 1989).
• Placher, William C., ‘A Modest Response to Paul Schwartzentruber’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.196-202.
• Placher, William C., ‘Introduction’ in TN, pp.3-25.
• Placher, William C., ‘Postliberal Theology’ in The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, ed. David F. Ford (Oxford: Blackwell, 1997, 2nd ed), pp.343-56.
• Poland, Lynn, Literary Criticism and Biblical Hermeneutics: A Critique of Formalist Approaches, AAR Academy Series, ed. Carl A. Raschke, 48 (Chico: Scholars Press, 1985).
• Poland, Lynn ‘The New Criticism, Neoorthodoxy, and the New Testament’, Journal of Religion 65.4 (October 1985), pp.459-77.
• Prickett, Stephen, Words and the Word: Language, Poetics and Biblical Interpretation (Cambridge: Cambridge University Press, 1986).
• Renquist, Tom, ‘The Music of Failure’, Lutheran Partners 16 (February 2000), http://www.elca.org/lp/musicof.html.
• Robinson, Robert B., ‘Narrative Theology and Biblical Theology’ in J. Reumann (ed.), The Promise and Practice of Biblical Theology (Minneapolis: Fortress, 1991), pp.129-42.
• Schner, George P., ‘The Eclipse of Biblical Narrative: Analysis and Critique’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.149-72; reprinted in Essays Catholic and Critical (ed. Philip G. Ziegler and Mark Husbands) (Aldershot: Ashgate, 2003), pp.127-47.
• Schner, George P., ‘Hans Frei’s Types of Christian Theology – A Typology and its Theological Presuppositions’, in Essays Catholic and Critical (ed. Philip G. Ziegler and Mark Husbands) (Aldershot: Ashgate, 2003), pp. 149-157.
• Schwartzentruber, Paul, ‘The Modesty of Hermeneutics: The Theological Reserves of Hans Frei’, in David Demson and John Webster (eds), Hans Frei and the Future of Theology = Modern Theology 8.2 (April 1992), pp.181-95.
• Siggins, I.D.K., Reply to Frei’s ‘Theological Reflections’ (1966a), Christian Scholar 49.4 (Winter), pp.313-5.
• Steiner, George, ‘Critical Discussion’ (of The Eclipse of Biblical Narrative)’, Philosophy and Literature 1 (Spring 1977), pp.238Æ-43.
• Stout, Jeffrey, ‘Hans Frei and Anselmian Theology’, in Giorgy Olegovich (ed.) Ten Year Commemoration to the Life of Hans Frei (1922-1988) (New York, Semenenko Foundation, 1999), pp.24-40.
• Stroup, George W., ‘Narrative in Calvin’s Hermeneutic’, in J. Leith (ed.) Calvin Studies III, (Davidson: Davidson College, 1986), pp.21-32.
• Surin, Kenneth, ‘”The Weight of Weakness”: Intratextuality and Discipleship’ in The Turnings of Darkness and Light: Essays in Philosophical and Systematic Theology (Cambridge: Cambridge University Press, 1989), pp.201-21, 293-302.
• Sykes, John, ‘Narrative Accounts of Biblical Authority: The Need for a Doctrine of Revelation’, Modern Theology 5.4 (July 1989), pp.327-42.
• Sykes, John, ‘Christian Apologetic Uses of the Grotesque in John Irving and Flannery O’Connor’, Literature and Theology 10.1 (1996), pp.58-67.
• Tanner, Kathryn E., ‘Theology and the Plain Sense’ in Garrett Green (ed.) Scriptural Authority and Narrative Interpretation (Philadelphia: Fortress Press, 1987), pp.59-78.
• Thiemann, Ronald F., Revelation and Theology: The Gospel as Narrated Promise (Notre Dame: University of Notre Dame Press, 1985).
• Thiemann, Ronald F., ‘Radiance and Obscurity in Biblical Narrative’ in Scriptural Authority and Narrative Interpretation, ed. Garrett Green (Philadelphia: Fortress Press, 1987), pp.21-41.
• Thompson, Geoffrey, ‘Christianity and World Religions: The Judgment of Karl Barth’, Pacifica 7.2 (1994), pp.185-206.
• Thompson, Geoffrey, ‘A Question of Posture: Engaging the World with Justin Martyr, George Lindbeck, and Hans Frei’, Pacifica 13.3 (October 2000), pp.267-87.
• Tilley, Terrence W., ‘Incommensurability, Intratextuality, and Fideism’, Modern Theology 5.2 (January 1989), pp.87-111.
• Tracy, David, ‘Lindbeck’s New Program for Theology: A Reflection’, The Thomist 49.3 (1985), pp.460-72.
• Tracy, David, ‘The Uneasy Alliance Reconceived: Catholic Theological Method, Modernity and Postmodernity’, Theological Studies 50.3 (1989), pp.548-70.
• Tracy, David, Dialogue with the Other: The Inter-Religious Dialogue (Louvain: Peter Press/Eerdmans, 1990).
• Tracy, David, ‘On Reading the Scriptures Theologically’, in Bruce D. Marshall (ed.) Theology and Dialogue: Essays in Conversation with George Lindbeck (Notre Dame: University of Notre Dame Press, 1990), pp.35-68.
• Tracy, David, ‘On Naming the Present’, in On Naming the Present: God, Hermeneutics, Church (London: SCM, 1994), pp.60-85.
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