C. Kavin Rowe and Richard Hays, “What Is a Theological Commentary?” Pro Ecclesia 16:1 (2007), 31.

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Nussbaum, Love’s Knowledge, 3.

Nussbaum, Love’s Knowledge, 3.)| false
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Nussbaum, Love’s Knowledge, 5.

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Nussbaum, Love’s Knowledge, 37.

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Donald MacKinnon, Borderlands of Theology (London: Lutterworth, 1968), 100.

Donald MacKinnon, Borderlands of Theology (London: Lutterworth, 1968), 100.)| false
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Lewis, “Modern Theology and Biblical Criticism,” Christian Reflections (Grand Rapids: Eerdmans, 1967), 154. Cf. my “On Scripture,” in Robert MacSwain and Michael Ward, eds., The Cambridge Companion to C. S. Lewis (Cambridge: Cambridge University Press, 2010), 75-88.

Lewis, “Modern Theology and Biblical Criticism,” Christian Reflections (Grand Rapids: Eerdmans, 1967), 154. Cf. my “On Scripture,” in Robert MacSwain and Michael Ward, eds., The Cambridge Companion to C. S. Lewis (Cambridge: Cambridge University Press, 2010), 75-88.)| false
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Letter to Francis Anderson, 23 Sept. 1963, in Walter Hooper, ed., The Collected Letters of C. S. Lewis vol. 3 (San Francisco: HarperCollins, 2007), 1459.

See John Webster, “Biblical Reasoning,” Anglican Theological Review 90/4 (2008), 733-51.

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David F. Ford, The Future of Christian Theology (Oxford: Wiley-Blackwell, 2011), 202.

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So David Tracy, “Literary Theory and the Return of the Forms for Naming and Thinking God in Theology,” Journal of Religion 74 (1994), 302-19.

So David Tracy, “Literary Theory and the Return of the Forms for Naming and Thinking God in Theology,” Journal of Religion 74 (1994), 302-19.)| false
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Ellen T. Charry, By the Renewing of Your Minds: The Pastoral Function of Christian Doctrine (Oxford: Oxford University Press, 1997), 4.

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Ricœur, The Conflict of Interpretations (Evanston: Northwestern University Press, 1974), 482.

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P. T. Forsyth, “The Efficiency and Sufficiency of the Bible,” The Biblical Review 2 (1917), 27.

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Eugene Peterson, Tell it Slant: A Conversation on the Language of Jesus in His Stories and Prayers (Grand Rapids: Eerdmans, 2008).

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Calvin, Institutes 1.13.1.

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Serene Jones, Calvin and the Rhetoric of Piety (Louisville: Westminster John Knox, 1995), 133.

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William A. Dyrness, Poetic Theology: God and the Poetics of Everyday Life (Grand Rapids: Eerdmans, 2011), 287.

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See Paul L. Holmer, C. S. Lewis: The Shape of His Faith and Thought (New York: Harper & Row, 1976).

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Lewis, Reflections on the Psalms, 45.

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Terry Eagleton, How to Read a Poem (Oxford: Blackwell, 2007), 65.

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Eagleton, How to Read a Poem, 67.

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Nussbaum, Love’s Knowledge, 19.

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George MacDonald, “The Imagination: Its Functions and its Culture,” in A Dish of Orts (London: Sampson Low, Marston & Co., 1895), 2.

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Linda Zagzebski, Virtues of the Mind (Cambridge: Cambridge University Press, 1996), 50.

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Justin Vander Kolk, “The Form and Content of Scriptural Revelation,” Reformed Review 14 (March, 1961), 13.

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Luis Alonso-Schökel, “The Function of Language in the Scriptures,” Continuum 3 (1965), 23.

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Vander Kolk, “Form and Content,” 26.

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See Richard B. Gaffin Jr., God’s Word in Servant-Form: Abraham Kuyper and Herman Bavinck on the Doctrine of Scripture (Jackson: Reformed Academic Press, 2008).

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Ford, The Future of Christian Theology, 200, 202.

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Ford, The Future of Christian Theology, 69.

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Ford, The Future of Christian Theology, 79. Ford holds the optative to be the most basic theological mood because it is the form in which we express our desire for God.

Ford, The Future of Christian Theology, 79. Ford holds the optative to be the most basic theological mood because it is the form in which we express our desire for God.)| false
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David K. Clark, To Know and Love God: Method for Theology (Wheaton: Crossway, 2003), 97.

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Paul Ricoeur, The Philosophy of Paul Ricoeur: An Anthology of his Work (Boston: Beacon Press, 1978), 165.

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Simon Blackburn, The Oxford Dictionary of Philosophy (Oxford: Oxford Univ. Press, 1994), 307.

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Gabriel Nuchelmans, Theories of the Proposition: Ancient and Medieval Conceptions of the Bearers of Truth and Falsity (Amsterdam: North-Holland Publishing Company, 1973), 27.

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John Frame, The Doctrine of the Knowledge of God (Phillipsburg: Presbyterian & Reformed, 1987), 200.

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Peter Lamarque, The Philosophy of Literature (Oxford: Blackwell, 2009), 227.

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So Rowe, “Literature, Knowledge,” 3.

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Peter Kivy, “On the Unity of Form and Content,” in Philosophies of Arts: An Essay in Differences (Cambridge: Cambridge University Press, 1997), 86-7.

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Lewis, “The Literary Impact of the Authorised Version,” in Selected Literary Essays (Cambridge University Press, 1969), 142.

Lewis, “The Literary Impact of the Authorised Version,” in Selected Literary Essays (Cambridge University Press, 1969), 142.)| false
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Gordon Clark, Karl Barth’s Theological Method (Nutley: Presbyterian & Reformed, 1963), 150.

Gordon Clark, Karl Barth’s Theological Method (Nutley: Presbyterian & Reformed, 1963), 150.)| false
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Daniel Treier and Uche Anizor, “Theological Interpretation of Scripture and Evangelical Systematic Theology: Iron Sharpening Iron?” Southern Baptist Journal of Theology 14 (2010), 14.

Daniel Treier and Uche Anizor, “Theological Interpretation of Scripture and Evangelical Systematic Theology: Iron Sharpening Iron?” Southern Baptist Journal of Theology 14 (2010), 14.)| false
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Frederick D. Aquino, “A Theology of Informed Judgment,” Restoration Quarterly 45 (2003), 119.

Frederick D. Aquino, “A Theology of Informed Judgment,” Restoration Quarterly 45 (2003), 119.)| false
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Rowe, “Literature, Knowledge,” 11.

Rowe, “Literature, Knowledge,” 11.)| false
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Boyd Taylor Coolman, The Theology of Hugh of St. Victor: An Interpretation (Cambridge: Cambridge University Press, 2010), 124-37.

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Ramm, Special Revelation, 68.

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Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (San Francisco: Harper, 1996), 294.

Richard B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (San Francisco: Harper, 1996), 294.)| false
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Hays, Moral Vision, 295. His final category, “symbolic world,” refers to the storied framework of the New Testament through which we interpret reality.

Hays, Moral Vision, 295. His final category, “symbolic world,” refers to the storied framework of the New Testament through which we interpret reality.)| false
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Cited in Coolman, The Theology of Hugh of St. Victor, 134.

Cited in Coolman, The Theology of Hugh of St. Victor, 134.)| false
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