Sentences with phrase «american theology»

We might offer special courses in British or American theology, but they did not belong to the central stream.

Here we can not go into the analyses of each of these trends or the adequacy of Ferré's interpretation of the recent trends in American theology, except to say that theologians of different persuasions, with the possible exception of the so - called liberals, while recognizing the usefulness of the history of religions, nevertheless agree with Professor Hendrik Kraemer in stating that only theology «is able to produce that attitude of freedom of the spirit and of impartial understanding, combined with a criticism and evaluation transcending all imprisonment in preconceived ideas and principles as ultimate standards of reference.»

Black theology was primarily Protestant and Latin American theology was primarily Catholic.

The «social gospel», transmitted to American theology by Walter Rausenbusch earlier in this century, drew much from Enlightenment theology but little, if anything, from pietism.

Unquestionably American theology is in a process of transition, and while there is little that has thus far been accomplished to give hope for the future, the very least that can be said is that there seems no possibility that American theology will once again return to the past.

Robert McAfee Brown, a mainline Presbyterian theologian, relates how he was brought up short by a Latin American colleague who asked him at a conference, «Why is it... that when you talk about our position you call it «Latin American Theology» but when you talk about your position you simply call it «theology?»

Older theologians are dismayed as they see the traditional forms of faith gradually transformed by this process, but the one conviction that would seem to be shared by all who are actively engaged in American theology today is that these older forms of faith have no relevance to the present.

Latin American theology introduced a new mediation of social science in order to know and to interpret social and historical reality and to propose concrete ways of transforming the unjust society.8

So a shift occurred in American theology and preaching.

Black theology, native American theology and feminist theology have given us the first clues.

Projections: Shaping an American Theology for the Future, edited by Thomas F. O'Meara and Donald M. Weisser.

As in African theology, Latin American liberation theology and theologies of the oppressed in North America, the search for an Asian theology has its origin in the recognition that Euro - American theology is totally inadequate to provide universal concepts of religious understanding.

However, even after the market for Brunner's books in the English - speaking world wanes and his students have passed off the scene, and even when his name is forgotten, Brunner's impact on American theology is likely to continue for a long time.

Neither Einstein's theory of relativity nor Heisenberg's principle of uncertainty was discovered in the United States, but both have apparently had profound effects on American theology.

(9) We are coming to see that what we thought was objective has in fact been the «class reading» of male Euro - American theology.

To the extent that these efforts succeeded and to the extent that Wieman, Hartshorne, Loomer, Williams, and Meland came to be regarded as persuasive and major spokesmen in American theology, Chicago became a center of inquiry where process - relational modes of thinking were to the fore.

The year 1932 is an important date in American theology and church history.

I was at a Native American Theology conference when one of the white participants stated that we should abandon terms like evangelical and Christian.

I begin here with an examination of James Cone's work as highly influential and indicative of the direction Black liberation theology took, then turn to key representatives of Latin American theology of liberation.

(Toward an American Theology [New York: Harper & Row, 1967], p. 16.)

His friendly critics say that Niebuhr's work on man excels anything American theology has hitherto produced.

As opposed to Novitas Mundi, now American pragmatism is the true prelude to the thinking now occurring for the first time, and most immediately so the uniquely American theology of the death of God, a theology which while voiding pragmatism is the last gasp of modernity, and it in these death throes that a final apocalyptic thinking is born.

In American theology, Josiah Royce probed the communal nature of sin through what he called «social contentiousness» in the tension between the individual and the community.

The story of the influence of Alfred North Whitehead's process philosophy on British and American theology is much larger, and more complex, multiform, and intricate than can be told in a few pages.

Despite the views, and perhaps hopes, of some that Whitehead's metaphysics provided an opportunity for theology to rise above empirical naturalism and provide a via media between the rationalism of Thomistic theology and the subjectivism of Protestantism, 17 Whitehead's actual influence on American theology during the thirties was very limited.

Many of the same messages came from Latin American theology.

His emphasis on man's sinfulness soon made Niebuhr a revolutionary force in American theology.

It was rapidly becoming obvious that Niebuhr was emerging as a commanding and brilliant voice in American theology.

Beginning with one context, as Latin American theology has, and specifying the hermeneutical principle quite concretely rather than more formally, have the disadvantage that hearing what is said by other radical voices may be very difficult.

The ripeness of the idea made the book a turning point in American theology.

Hence, American theology in the twenties was not in marked discontinuity with that of the teens.

If the story of American theology was taught at all, it was as a minor elective.

Sontag, Frederick and John K. Roth, The American Religious Experience: The Roots, Trends, and Future of American Theology.

Drawn from learning that is both vast and profound, the rich details and frequently exciting flashes of insight provided by this work confirm the stature of Robert Jenson among contemporary theologians» a stature that, it seems to this foreign observer, is not sufficiently recognized in American theology.

Protestant publishing houses have done a remarkable job of disseminating and popularizing North American theology, especially its conservative brands.

One of the premier liberation theologians, Juan Luis Segundo, has said that «Latin American theology has been mainly interested in going back to the primitive circumstances where, in the proximity of Jesus of Nazareth, Christians began to do theology.»

Several of us entered into a heated discussion with our visitor, out of which a relative consensus emerged: We do read the classic texts of Latin American theology (Gutiérrez, Boff, Segundo, Sobrino, Miguez Bonino and others), some of them for their historical importance, others for their continuing relevance.

A prophetic confrontation with this idolatrous metanarrative continues to be an important task of Latin American theology.

Latin American theology today lives by «hope against hope,» in the apparently absurd confidence that small and humble practices of faith such as singing together or remembering the stories about Jesus can work toward rekindling a viable praxis of structural change.

Christianity and Crisis recently began a series about new forms of American theology.

Nowhere does the pluralism of current American theology come to expression more vividly than in this Christology.

American theology of recent vintage can perhaps best be described as «movement» theology.

Rather than viewing Moltmann's thought on play as developing chiefly out of a dialogue with American theology, it would be better to conclude that (1) his systematic interest in exploring the various ramifications of a theology of hope led him to investigate ecclesiology, which he found playful, and (2) his desire to counteract the seriousness of student revolutionaries, both in Germany and in America, led him into a consideration of play as an antidote.

I wrote: ««American theology has suffered from an ecclesiological deficit, leading to an ecclesiological substitution of America for the Church through time.»

Can Latin American theologies, too, be part of the emerging consensus that life in its totality, and not human life alone, deserves liberation?

I have written essays from a black American perspective on Asian, African and Latin - American theologies.

Mainstream theologians have failed to take Latin American theologies seriously because the new work does not fit standard criteria of theological inquiry.

Perhaps the grass - root Afro - American, Hispanic and Asian - American theologies and congregations have something to teach the rest of us about the partnership of identity and vitality.

It is almost treasonous to deal with Latin American theologies of liberation by lifting up individual thinkers who successfully wrote for publication.

We will know that the transition is under way when publishers start offering studies of «North American theologies.»