[2] Supporters challenge assumptions of the Enlightenment and modernity, such as foundationalism and the belief in universal rationality,[3] by speaking in terms of Ludwig Wittgenstein's concept of language-games.
[5] Postliberal theology arose amongst scholars who either taught or studied at Yale Divinity School, such as George Lindbeck, Hans Wilhelm Frei, and alumnus Stanley Hauerwas.
[7] The movement is theologically influenced by Karl Barth, Thomas Aquinas, and to some extent, the nouvelle théologie of French Catholics such as Henri de Lubac.
Its ecumenical spirit originates from Lindbeck's work, which was partly animated by his involvement as a Lutheran observer at the Second Vatican Council.
The postliberals argue that the Christian faith be equated with neither the religious feelings of romanticism nor the propositions of a rationalist or fundamentalist approach to religion and theology.
Thus, in addition to a critique of theological liberalism, and an emphasis upon the Bible, there is also a stress upon tradition, and upon the language, culture, and intelligibility intrinsic to the Christian community.
As a result, postliberal theologies are often oriented around the scriptural narrative as a script to be performed, understand orthodox dogmas (esp.
Second, liberal theologians stress dependence on unbiased reason to ensure finding the objective meaning of the text.
Later postliberal theologies have, however, made mediation a central concern[b] and grassroots groups like the Ekklesia Project can be seen to cut across the face of such criticisms.
have maintained that the internal coherence model postliberal theologians assume is difficult to square with developments in modern science which would seem to challenge the tenets of traditional, orthodox Christianity (e.g. the new physics, or evolution).