Sentences with phrase «as modern knowledge»

Yes, it is essential to proclaim the meaning of St. John and St. Paul through the Holy Spirit, against a larger canvas of truth, as modern knowledge has made it possible for us to do.

As modern knowledge advances and hitherto insoluble problems are solved, a good deal of religion will be seen to be based on false premises, to be inadequate for modern conceptions of the universe, or to be little more than a collection of superstitious taboos.

Roberts and his family took dramatic personal action to combat the ill effects of his life as a modern knowledge worker.

Not exact matches

Anselm does not seek as a modern to guarantee knowledge, he seeks as a premodern for the God beyond the guarantee.

But your knowledge of science is so much less than so many Catholic Priests such as Gregor Mendel (1822 - 1884) the father of modern genetics, Georges Lemaître (1894 - 1966) the person who proposed the Big Bang Theory and Stanley Jaki Born in Hungary, he earned doctorates in Systematic Theology and Nuclear Physics, is fluent in five languages, and has authored 30 books.

Such a changeable religion, which mutates whenever public opinion or modern knowledge make something it presents as facts blatantly ridiculous, seems to have had an obvious effect on poor ol' Mitt.

This is manifested in the economic life as the giant economic corporation, in the political life as the state bureaucracy and modern military organization, in the cultural life as the information and knowledge industry such as the universities and coqunication media.

In the preface to Creative Synthesis and Philosophic Method, Hartshorne celebrates «our English inheritance of critical caution and concern for clarity»; he seeks to learn more from Leibniz, «the most lucid metaphysician in the early modern period,» as well as from Bergson, Peirce, James, Dewey, and Whitehead, «five philosophers of process of great genius and immense knowledge of the intellectual and spiritual resources of this century.

But let us never forget, as some modern scientists have forgotten, that the study of reality via reductive methods leads to incomplete knowledge.

Philosophy continues, it is said, only as a meta - narrative for modern science and contains no positive knowledge of its own.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

Here, cogito and credo are antithetical acts: modern or «objective» knowledge is not religiously neutral, as so many theologians have imagined; rather, it is grounded in a dialectical negation of faith.

most modern christans who know the Bible realize about knowledge of God... those who argue for faithh in His exidstance and use Hebrews 11: 1 are just ripping it out of the Bible and ignoring the rest of Hebrews 11... as to agreeing with Paul..

When however to the legacy of criticisms ancient and near - modern there is added the firm acceptance of evolutionary philosophies of materialism or idealism contradictory in trend to Christian teaching, then every new difficulty, every fresh confusion of unabsorbed knowledge, every apparent retreat of conscious mind before reflex conditioned action, is taken as a new refutation of traditional Christian belief.

For example, a theologian may assume that modern knowledge leads us to conceive the universe as a nexus of cause and effect such that total determinism prevails in nature.

Just as we do not practice medicine as it was practiced in the first few centuries A.D., we have to practice Christianity in the context of modern knowledge and science.

There is no evidence outside of religious texts and our modern knowledge shows that the creation myths of all religions are not correct, so as their foundational texts are incorrect, religions offer nothing to support the idea of a god.

However, it is common knowledge that the MANY Bible passages have twofold meanings AND that The Nation of Israel is used as a idiom for multiple facets... This is clearly seen in ROMANS 9 - 11, where modern dispensationalism has found its roots.

Though this theory of knowledge as detached reflection appeals to our cultural prejudices, formed as they are by an unreflective scientism, it is a relatively modern notion that has been thoroughly dismantled by the phenomenological tradition.

Faith is not, in the ordinary sense, knowledge, and it is futile and dishonest for moderns to act as if things were otherwise.

If this aspect differed in kind in the case of Jesus from every other member of the species man, then in the present state of our knowledge it would seem impossible rightly to describe Jesus as a man.17 It may be the case that most Christians (and most Christian theologians) in most centuries have accepted this claim: but most have not shared either our modern sensitivity to the difference between history and mythology or our concern for the principles of logic.

In these he proposes a highly convincing readjustment of the old ideas of «matter» and «form», overcoming some of the difficulties inherent in the scholastic theory of a real distinction between the principles of «act» and «potency» as dual constituents of reality, especially in the light of modern scientific knowledge.

I regard a Christology as modern if it uses every relevant insight of modern knowledge to differentiate the historical element in its interpretation of the event Jesus Christ from the mythological, and remembers that the actual event comprises only history and the ontological reality of God's presence and action within that history — whilst the mythology expresses that reality in ways which may indeed convey deep truth, yet have in themselves the status not of ontological reality but of poetry.

To what extent is «knowledge» still left in a typically modern paradigm of technique and control, and emotive dimensions added to it as correctives?

Here is the sheer miracle of it: a literature that long antedated our glorious gains in science and the immense scope of modern knowledge, which moves in the quiet atmosphere of the ancient countryside, with camels and flocks and roadside wells and the joyous shout of the peasant at vintage or in harvest — this literature, after all that has intervened, is still our great literature, published abroad as no other in the total of man's writing, translated into the world's great languages and many minor ones, and cherished and loved and studied so earnestly as to set it in a class apart.

St. Thomas described the philosophy of nature as the intelligible essential knowledge of ens mobile (being capable of motion, i.e. change) and modern science as empirical accidental knowledge of physical reality.

Still others try to use the regularities of nature as proof of the existence of God, and argue that the evidence of purpose and design in the universe has been increased by modern knowledge.

We need a renewed understanding of the concept of «natures» which enables us to see the dual nature of Christ as a harmonious phenomenon, especially in the light of modern knowledge of matter.

See the diffidence concerning the ability of modern knowledge of nature to be convincing evidence for God referred to in our review of Paul Haffner's quality book and our Cutting Edge column, as well its presence on our Letters» page.

As contrasted with the modern worldview which is sustained more by habit than conviction and which has promoted ecological despoliation, militarism, anti-feminism and disciplinary fragmentation, the postmodern worldview is postmechanistic and ecological in its view of nature, postreductionist in its view of science, postanthropocentric in its view of ethics and economics, postdiscipline in relation to knowledge and postpatriarchal and postsexist in relation to society.

The works of the learned modern theologians since Schleiermacher contain ever changing presentations of the Christian religion which are dominated by the desire to do justice to historical and contemporaneous Christian experience as well as to all phases of modem knowledge.

Having left behind an interpretation of profession as a response to a personal call from God, along with the church's corresponding recognition of personal charisma (a God - given grace), Protestants adopted a modern secular view of profession as the possession of the specialized knowledge and skills necessary to qualify for institutional approval and, thereby, employment.

But — as P. T. Forsyth said long ago (in Positive Preaching and the Modern Mind [Hodder & Stoughton, 1908], p. 284)-- let a man arise to preach «with an equal knowledge of his sin, his Savior, and his subject.»

For starters we need to question the modern faith that teaches us to view the world as a problem to be solved through scientific knowledge and technological innovation.

For modern man, as Bacon said, knowledge is power — not virtue or illumination.

Yet if Palmer is correct, as I think he is, in taking objectivism to be the epistemology that informs the practices of the modern university, and if I am correct in suggesting that James and others had already fashioned powerful alternative theories of knowledge as early as 1880, a vital historical question arises.

The early modern view of knowers as conditioned only by the known has given place to a far more insightful understanding of every act of knowledge as conditioned by the particular historical, cultural, economic, gender, and racial situation.

We have set prayer in the context of the Christian faith that God is Love as revealed in Jesus Christ; and we have sought to take account of modern knowledge of the world so that prayer does not seem an unreal escape from the facts that we all know about that world.

In the Introduction, I used the sprawling campus and geographical layout of Michigan State University as symptomatic and symbolic of the fragmentary character of modern knowledge.

The compartmentalization of modern knowledge is a magnified expression of the substantialist view that sees reality as composed of isolated, discrete substances.

The delicate balance he strikes between modern scientific knowledge and traditional Christian faith exemplifies his longtime vocation as a distinguished Mennonite scientist and historian of science.

In particular, according to postmodernist epistemologies, our knowledge is given to us in «holistic» units rather than as individual facts as taught in the modern world.

This is the way followed by some thinkers, for example, A. N. Whitehead in a series of books, The Principles of Natural Knowledge, The Concept of Nature, and Science and the Modern World; by Milic Capek in his The Philosophical Impact of Contemporary Physics; and by C. F. von Weizsäicker in his recent Die Einheit der Natur, as well as other books of his — this list is intended as illustrative, not exhaustive.

Why should the contemporary Christian be innocent of the knowledge of Hell unless the Church has succeeded in establishing itself as a haven from the horror of the modern world?

In our day whole nations who have been held in fear and ignorance by certain religious systems are being released almost overnight, as it were, by the rising tide of modern knowledge.

So, by that, compounded with problems such as Heisenberg's principle of uncertainty, the observer's effect, and the like — the modern day human lacks sufficient qualification to ascertain a good part of their knowledge as being absolute.

But -LSB-...] to grasp reality as it is, we must return to our pre-scientific and post-scientific knowledge, the tacit knowledge that pervades science -LSB-...] Prior to both science and theology is philosophy, the «science of common experience» -LSB-...] Modern science first excludes a priori final and formal causes, then investigates nature under the reductive mode ofmechanism (efficient and material causes)-LSB-... It is] reason -LSB-... which grasps] the «vertical» causation of formality and finality».

Troeltsch sought to accept the critical methods of modern thought and to acknowledge their devastating consequences for the structures of ekklesia but also «to preserve Christianity as redemption through faith's constantly renewed personal knowledge of God.

In this cosmology, allowing for the 800 - year development of vocabulary and knowledge, we can see openness to biological and cosmic evolution, complexity, emergence, matter as density - of - energy — all cherished by modern science — as well as metaphysics, finality and theology, which the Church seeks to uphold and defend: all of which, incidentally, your magazine seeks to bring together, too.

We would concur noting that the task of defending these spiritual and supernatural realms as fulfilling and flowing from our knowledge of the physical and natural realms is the philosophical challenge at the heart of the modern culture war.