Time&Eternity

Biblical and Theological Conceptions of Time 233
Notes
Introduction
1. On theological hermeneutics, see Jeanrond, Theological Hermeneutics.
2. For an overview of correlational theology, its methods, development, and reception,
see Jeanrond, “Correlational Theology.”
3. Ibid., 137.
4. Isabelle Stengers, in her book D’une science à l’autre. Des concepts nomades (Paris:
Seuil, 1987), 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, 20f.
7. Jeanrond, “Correlational Theology,” 142.
Chapter 1
1. Paul Ricoeur, Time and Narrative, vol. 1, 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 .l.l. 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 .l.l. 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?” 115).
2. Ricoeur, Time and Narrative, vol. 3, 241.
3. Ibid., vol. 2, 158.
4. Ibid., vol. 3, 169.
5. Ibid., 173. See also Ricoeur, Från text till handling, esp. pp. 29–98 and 205–35 (summary
of the central ideas in Ricoeur, Time and Narrative, vol. 3).
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