Sentences with phrase «christian philosophical tradition»

Not exact matches

On the other hand, a surprisingly large portion of Christians I've talked to are well versed in the philosophical traditions of the last 3000 years (including Greek philosophy and other religions).

The goal would then seem to be to step outside of our Christian tradition into the shoes of the scholarly or philosophical observer, identify the elements of wisdom in each community, and weld them into a new whole.

On his account, the Gilsonian paradigm blossomed as a fruit of the Magisterium's solicitude for preserving and promoting the philosophical realism of the Christian intellectual tradition.

In Eliade, an Indian Christian finds a Guru who opens the eyes to see the wealth of Indian traditions and who has made Indian / oriental religious philosophy dialogue with Western / occidental philosophical thought.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

The Jewish tradition, which has also influenced Christian theology, although not always so much as the Greek philosophical tradition, did see the body as valuable and integral to the life of the person.

«I am bending the antiessentialist philosophical tradition to Christian purposes,» Marshall explains.

Although his way of working this out may not appeal to us, with our quite different scientific knowledge, and our own philosophical idiom, the point here is that Aquinas, like the other theologians of the great Christian tradition, was no «spiritualist», denying or minimizing the material world and the physical body and their ways of working.

It is, in particular, the second of evangelicalism's two tenets, i. e., Biblical authority, that sets evangelicals off from their fellow Christians.8 Over against those wanting to make tradition co-normative with Scripture; over against those wanting to update Christianity by conforming it to the current philosophical trends; over against those who view Biblical authority selectively and dissent from what they find unreasonable; over against those who would understand Biblical authority primarily in terms of its writers» religious sensitivity or their proximity to the primal originating events of the faith; over against those who would consider Biblical authority subjectively, stressing the effect on the reader, not the quality of the source — over against all these, evangelicals believe the Biblical text as written to be totally authoritative in all that it affirms.

Participants in this retreat will take up philosophical, theological, and literary texts from antiquity and the classical Christian and Jewish traditions to explore the nature of love and friendship as well as their relation to transcendence, faith, beauty, marriage, and reason.

What is therefore necessary, according to Cobb, is a Christian natural theology: a coherent statement about the nature of reality that recognizes its interpretation of the facts to be decisively conditioned by the Christian tradition, yet remains content to rest its case upon purely philosophical criteria of truth.124 Cobb offers such a statement in his important book, A Christian Natural Theology.

He offers his work as a «first step toward reclaiming natural - law doctrine as an exegetical, and not solely philosophical, project» that is, «natural law» as understood by the Christian tradition prior to the modern reconfiguration of natural law.»

[4] Religious historian James Noel points out the problematics inherent in the contradictory worldviews upon which New Thought is based: philosophical non-dualism on the one hand, and the dualism of the Judeo - Christian biblical tradition on the other.

Must its scope of reflection be restricted to the concerns of natural, philosophical, or fundamental theology, or is it capable of recovering and interpreting aspects of Christian tradition and experience which are uniquely and specifically Christian?

But why should decisions made under the constraints of long - vanished philosophical and political realities continue to shape the way we hear the diverse Christian tradition?

Moral Life and the Classical Tradition (Women: June 19 — 25, 2016; Men: June 26 — July 2, 2016) is a seminar for rising high school juniors and seniors interested in the ancient philosophical tradition and its influence in the Christian moTradition (Women: June 19 — 25, 2016; Men: June 26 — July 2, 2016) is a seminar for rising high school juniors and seniors interested in the ancient philosophical tradition and its influence in the Christian motradition and its influence in the Christian moral life.

Within the great Christian tradition, revelation does not primarily suggest the disclosure of a set of truths — be they ethical or religious or philosophical — that give information to men about their actual behavior or their ideal behavior, or even about the nature of the universe and the meaning which it may possess.

Whereas Rorty relies exclusively upon philosophical writings that have subverted the foundationalist project, Palmer draws primarily upon Christian classics and upon a tradition of Christian spirituality that he traces back to the desert fathers.

Old - line Christians may think that conservative evangelicals do not fully appreciate the importance of the philosophical tradition in undercutting belief in God's reality among thoughtful people in the modern world.

To believe that whether or not scholars are Christian is irrelevant to the excellence of their scholarship is to reject a rich philosophical and theological tradition and to adopt a form of the fideism for which many Catholics justly criticize many Protestants.

Along with this, the philosophical notions about soul, about immortality, about a realm above and beyond the hurly - burly of this world, present in the tradition of Greek philosophy and variations on that philosophy in the early Christian era, had become so much part of the atmosphere of thought that inevitably these two affected Christian thinkers.

In the early Christian exercises aiming to instill virtues such as peace of mind and absence of the passions, and in the tradition of contemplative monasticism as developed by such fourth «century Church fathers as Basil of Caesarea, Gregory of Nyssa, and Gregory Nazianzen, Hadot detects a strong whiff of Greek philosophical practice.

This definition became classical for Christianity and the western philosophical tradition, and is the hinge around which all later Christian thought on the person rotates.

Obviously then, the term person became one of incomparable significance for Christian thought, while its importance for the western philosophical tradition grew in proportion.

Many of the state colleges and universities do not offer instruction in religion, while some of them provide courses dealing with the Bible, general surveys of religions of the world, and philosophical and ethical concepts of the Judeo - Christian traditions.

The effort to characterize construals of the Christian thing in the particular cultural and social locations that make them concrete will involve several disciplines: (a) those of the intellectual historian and textual critic (to grasp what the congregation says it is responding to in its worship and why); and (b) those of the cultural anthropologist and the ethnographer [3] and certain kinds of philosophical work [4](to grasp how the congregation shapes its social space by its uses of scripture, by its uses of traditions of worship and patterns of education and mutual nurture, and by the «logic «of its discourse); and (c) those of the sociologist and social historian (to grasp how the congregation's location in its host society and culture helps shape concretely its distinctive construal of the Christian thing).