Not exact matches
I myself am a
catholic, but if anyone were to have a
theological argument, they have to have a deeper
understanding of all sides.
Mascall's
Catholic theological position, which presupposes an
understanding of the church alien to Protestantism generally, is barely sketched.
We believe that the
Catholic understanding of the Cross developed through a deeper
theological insight into the flesh of Christ, and the
Catholic understanding of Creation developed through a deeper metaphysical insight into the matter of the cosmos, can be beautifully harmonised.
Accordingly, I seized upon the
Catholic theological category of analogy or analogia entis, assuming, first, that it is the primary foundation of the
Catholic understanding of God, and, second, that only a radical reconception of this category can make possible a genuinely
Catholic form of radical theology.
It was not an example of «justification by faith»,
theological jargon, which both
Catholic and Lutheran
understand differently with the former confused as sanctification.
Reumann outlines the historical hardening of
theological categories between Lutherans and Catholics arising out of the Reformation doctrine of justification by faith, and the convergence toward a common
understanding on justification and related doctrines through Lutheran -
Catholic dialogues over the past thirty years.
If one has never journeyed into the deep — prayed (which includes Scripture /
theological study, faith sharing, adoration, spiritual formation / retreats, pilgramages, Mass, reconciliation, fasting, listening for God's voice, and more) on an ongoing fashion or done God's will (been obedient, patient, humble, unconditionally sacrificing, unselfish) to the extent that they
understand what it means to be
Catholic and God being your number one priority — that His Ways and those of His Church are not the ways of the world (trade vices for virtues) and that we are being called into communion with Him via love for Him and one another in our faith community and broader community — then it is no wonder some are lost or disillusioned.
Given that
understanding, it would be entirely inappropriate for a Catechism of that
Catholic Church to address directly and in detail one moment - admittedly a very important moment - in the history of
theological and ecclesiastical controversy.
Nor should we belittle the possibility that
theological dialogue with these movements might one day be the more fruitful because their self -
understanding is not, at least in most instances, defined by the longstanding Protestant -
Catholic antitheses of the Northern Hemisphere.
Although the Pope bases his claim that climate change is a moral problem on
theological arguments derived mostly from
Catholic teachings, this paper begins with a brief description of unique features of climate change that lead to an
understanding that this enormous global threat must be
understood fundamentally and essentially as a moral, ethical, and justice problem as a matter of secular ethics also.