1. On theological hermeneutics, see Jeanrond, TheologicalHermeneutics.
2. For an overview of correlational theology, its methods, development, and reception, see Jeanrond, "Correlational Theology."
4. Isabelle Stengers, in her book D'une science à l'autre. Des concepts nomades (Paris: Seuil, I987), speaks of nomadic concepts ("concepts nomades"), according to Bühler and Karakash, Science et foi font système, 38.
5. I am indebted to my colleague Vítor Westhelle for the focus on this dimension of relativity.
6. Tracy, Plurality and Ambiguity, 2of.
7. Jeanrond, "Correlational Theology," I42.
1. Paul Ricoeur, Time and Narrative, vol. I, 3 and 52. Narrative is also meaningful only to the extent that it follows the characteristics of temporal existence. It is interesting that the telling of stories and the measuring of time have a concrete common history, since "aus dem Kalender gingen . . . erzählerische und poetische Traditionen hervor: angefangen von lateinischen Kalenderversen und altirischer Poesie über die 'Contes' des Mittelalters bis zu den volkstümlichen Kalendern der Neuzeit und den Kalendergeschichten Grimmelshausens, Hebels, Brechts" (the calendar produced . . . narrative and poetic traditions: beginning with Latin calendar verses and Old Irish poetry about the "Counts" of the Middle Ages and culminating in the traditional calendars of modern times and the calendar stories of Grimmelshausen, Hebel, Brecht) (Maier, "Eine Zeit in der Zeit?" iij).
2. Ricoeur, Time and Narrative, vol. 3, 24I.
5. Ibid., I73. See also Ricoeur, Frän text till handling, esp. pp. 29-98 and 205-35 (summary of the central ideas in Ricoeur, Time and Narrative, vol. 3).
7. Streib ("Erzählte Zeit," 181), along with Johann Baptist Metz, wishes to characterize the Christian church as a "Erinnerungs- und Erzählgemeinschaft" (community of memory and narrative), in which humans are supposed to become "Subjekte der Geschichte" (subjects of history). Along with Ricoeur, he ascertains that identity is dependent upon narrative. Without narrative, identity gets lost in time. Ibid., 189.
8. Frere, "Introduction," Hymns Ancient and Modern, ix.
9. According to Robin A. Leaver in "The Theological Character of Music in Worship," in Leaver, Litton, and Young, eds., Duty and Delight (47-64), 51 (who is citing P. W. Hoon, The Integrity of Worship: Ecumenical and Pastoral Studies in Liturgical Theology [Nashville: Abingdon Press, 1971]).
10. Ellingsen, Skjult som vindi treets krone, 7 (Foreword by Âge Haavik), and 9.
11. According to Fred Kaan and Brian Wren, hymnwriting has a double function and task, namely, the collection of past—lived—experiences and the search for formulations for future—not-yet-lived—experiences. Those formulations survive that correspond to vital and lived experience. Leaver, Litton, and Young, eds., Duty and Delight, 222.
12. The Australian Hymn Book, Editor's Preface, xiii.
14. Evangelisches Gesangbuch, 7.
15. Sing Alleluia, Foreword, vi.
16. Hereafter abbreviated as EG. The official edition of the Evangelische Gesangbuch for the Protestant Church in the Rhineland, the Protestant Church of Westphalia, and the Lippian Church, in conjunction with the Reformed Church (Synod of Reformed Churches in Bavaria and Northwest Germany), appeared in 1996; it is also used in the Protestant Church in the Grand Duchy of Luxembourg. The main portion (Hymns 1—535) is identical in both editions (the provisional one from 1995 and the final one from 1996), whereas in the regional church portion, about forty hymns from the i995 edition were deleted, and at least fifty new hymns were included. A considerable portion of these are psalms, canons, and liturgical songs containing few indications of time. Wherever songs from the i995 regional church portion are found in the 1996 edition under a different number, this number is specified in parentheses, e.g., EG 630(631). Texts that are found only in the 1995 edition are signified by the remark "not included in EG1996."
17. Hereafter abbreviated as GL.
18. Hereafter abbreviated as Svps. Its predecessor, Den Svenska Psalmboken from 1937, is hereafter abbreviated as Svpsip^j.
19. Hereafter abbreviated as Pspo.
20. Hereafter abbreviated as AHB.
21. Hereafter abbreviated as SA.
22. These and the following figures correspond to the status as of i995.
23. According to the Foreword from 1986, nos. 1—325 are obligatory for the Svenska kyrkan (Church of Sweden, Lutheran), the Adventistsamfundet (Seventh-day Adventist Church in Sweden), the Evangeliska Fosterlands-Stiftelsen (Swedish Evangelical Mission; movement within the Church of Sweden), the Fribaptistsamfundet (Free Baptist Church), the Frâlsningsarmén (Salvation Army), the Helgelseförbundet (Holiness Union Mission), the Katolska kyrkan i Sverige (Catholic Church in Sweden), the Liberala Katolska kyrkan (Liberal Catholic Church), the Metodistkyrkan (Methodist Church), the Pingströrelsen (Pentecostal Movement), the Svenska Alliansmissionen (Swedish Alliance Mission), the Svenska Baptistsamfundet (The Baptist Union of Sweden), the Svenska Frâlsningsarmén (Swedish Salvation Army), the Svenska Missionsförbundet (now: Svenska Missionskyrkan, The Mission Covenant Church of Sweden), and the Örebromissionen (Örebro Mission). Since 1997, the Free Baptist Church, the Holiness Union Mission, and the Örebro Mission have together formed the Nybygget kristen samverkan (in English: Interact; affiliated with the European Evangelical Alliance).
24. Archbishop Gunnar Weman in the Foreword to Psalmer i 90-talet (my translation).
25. Thirty texts were written in the 1990s, twenty-three in the 1980s, twenty-four in the 1970s, eight in the 1960s, and three in the 1940s. Nineteen are biblical texts, and sixteen are undated (data partly according to year of translation).
26. The Uniting Church is a merger of The Congregational Union of Australia, The Methodist Church of Australia, and The Presbyterian Church of Australia.
27. Also belonging to these expressions are noch, bald, einmal, schon; an(nu), alltjamt, snart, en gang, redan; yet, still. These words occur both as fillers (as such, however, they can be emphasized by placement within the sentence or by the melody) and as independent, stressed meaning. Not infrequently, they appear in conjunction with other time-indicating expressions, which is why they have been included to some degree in the qualitative analysis despite being omitted from the quantitative analysis.
28. It would be tempting to examine the relationship between text and melody with respect to the question of time. Melody as the passage of time certainly does not describe time itself, but, through its direction, it could strengthen, emphasize, weaken, or even contradict the expressions of time in the text. The agreement between text and melody with respect to expressions of time (e.g., as it is realized in Svps 490) is diverse. A discussion of these correlations, however, would go well beyond the framework of this study.
29. The hymns numbered 1-535, 550-691.
30. For the summarizing comparison, see the following table:
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