Sentences with phrase «christian praxis»

The quest for the «justice of God» implies that theological education must focus on what Stackhouse calls «praxiology,» the assessment of «right action» of Christian praxis.

The function of theological education in this area is to explore «how theory and practice are related» in Christian praxis.

Stackhouse's proposal can be read to urge that theological education must shape the will by a paideia that forms in students dispositions to «right action,» to Christian praxis.9 The «basis» of this praxis is a piety structured by institutions, policy, and principle.

This involves cultivating, not only dispositions for Christian praxis, but also our capacities for reflecting upon our praxis so that it is genuinely principled activity.

Rather than capacitating us to be skilled at moving from theory to application in practice, or from theory to assessment of action after practice is over, the schooling seems to be aimed at capacitating us for principled reflection upon our Christian praxis while we are engaged in it.

He writes: «My criticism, then, is principally directed against the attempt to explain the historical identity of Christianity by means of speculative thought (idealism), without regard to the constitutive function of Christian praxis, the cognitive equivalent of which is narrative and memory.

This, anxiety has sapped the courage of Christians to take new steps, encourage the development of new, alternative forms of Christian praxis and to make new religious and political experiments.

How does creativity / art impact Christian thought and / or Christian praxis?

The model of theological education today is still much more the philosophical academy than Christian praxis.

To learn to address the current issues of the day in light of the past, present and future reality of Christian praxis is to make education a process of doing, rather than merely learning about, theology.

Aided by judicatory and seminary personnel to whom the congregation seems more beneficiary than source of Christian praxis, local churches usually assume that a more definitive form of church life exists somewhere else.

Theology becomes a reflection on Christian praxis (a favorite «in» word) in the light of Scripture.

No, in the sense that fundamental theology, of and by itself, does not include a complete Christian systematics or a full delineation of Christian praxis.

If I am at all correct on the need for and possibility of public criteria for fundamental theology, then it follows that Christian praxis - theologies should also make use of public criteria.

I am relatively discouraged (although not despairing) about exactly how to take the next two steps: the development of a model for a Christian systematic theology that will be in continuity with, but also a genuine development upon, the earlier model for a revisionist fundamental theology; and the development of a model for a public Christian praxis (or practical theology) which will be in continuity with, but also a genuine development upon, both «fundamental» and «systematic» concerns.

The fact that a lot of Christian praxis today owes something to paganism doesn't excuse a specific case of it; it just means that we're in a target - rich environment.

Not exact matches

Nevertheless, process theology can never adopt this praxis model for theology without qualification.35 Political theologians are right to warn Christians against the temptation to be drawn into abstract thought for its own sake in a world characterized by starvation and oppression, and thought that lacks relevance to the salvation of the whole world is a luxury the world can not afford.

The variety of ways theologians have conceived the relation of theory and practice are analyzed by Matthew Lamb in «The theory - praxis relationship in contemporary Christian theologies», CTSA.

That is, Rauschenbusch would have denied that politics, or for that matter a political economy that put production and distribution in the hands of the state, could be «the comprehensive and decisive sphere for Christian truth or praxis» without bringing tyranny with it.

Theology is one component of the set of activities that comprise the ongoing praxis of Christian communities, for which «witness» is Wood's generic term.

But until either Ernst Bloch or his Christian theological admirers develop a public set of criteria based upon the communicative power of nonmanipulative and emancipatory reason, the possibilities of an adequate public Christian theology of praxis remain, I fear, remote.

I have argued that theology and theological education must be conceived as a transformative discursive praxis that critically reflects on the concrete historical — political configurations and theological practices of Christian communities which have engendered and still engender the exclusion and dehumanization of «the others» of free born, educated and propertied men in Western society.

They represent the dominant questions and possibilities for reflection and construction; they provide the material through which learning can be about praxis, or reflective, intentional living in Christian community.

At its heart, the movement that undergirds these written reflections arose out of the gatherings and shared reflections of the oppressed poor themselves, in groups called comunidades eclesiales de base — communities of the Christian wretched who met together to study scripture in light of their own impoverished situations and reflect on how each one informs the other (praxis).15 But our access to their groundbreaking work is through the printed page, and so I proceed with a full awareness that the persons under consideration here are as much reporters as originators.

This posture seeks through the praxis of faith to overcome seemingly insurmountable barriers between races, sexes, classes, rich and poor, oppressors and oppressed, humans and the natural world, Christian faith and other religions.

The Christian thinker who takes up the Whiteheadian viewpoint into a theological system may achieve an awareness of the interconnectedness of all things, but is not thereby moved to revolutionary praxis on behalf of the oppressed.

Thus far, liberation theology has been firmly in the first camp and will always derive its energies and its raison d'être from transformative social praxis in a Christian context.

The common moral praxis of Jews and Christians is most definitely theologically informed by the doctrine we share in common: The human person, male and female, is created in the image of God.

From «Martyrs and Heretics: Aspects of the Contribution of Women to Early Christian Tradition,» in Prasanna Kumari, ed., Feminist Theology: Perspectives and Praxis, Gurukul Summer Institute 1998 (Chennai: Gurukul Lutheran Theological College and Research Institute, 1999), pp. 135 — 153.

Since both of these claims not only can be but in fact are problematic, the primary level of praxis that is properly called «Christian witness» creates the need for the secondary level of reflection that is properly distinguished as «Christian theology.»

Certainly for the Christian who believes that Christ and society, faith and culture, and even what one might call theory and praxis, are intimately and dialectically related, the obligation to connect with secular culture is impelling.

The more immediate priority is to engender understanding of the impossibility of Christian theology apart from praxis.

In other construals the advice would be, «Study religious experience» or «Reflect on liberating praxis,» or «Study Christian tradition (or at least the first five centuries of it).»

From the New Testament, the Christian standpoint, the kingdom of God denotes that praxis in which Jesus of Nazareth is our Lord and Saviour of the world».

I have submitted that to empower the powerless and the afflicted, Indian Christian theology needs to recover both (a) the distinct social locatedness and the concrete social praxis of Jesus and (b) the tangible aspects of the cosmic potency of Jesus.

To empower the powerless and the afflicted, Indian Christian theology needs to recover both (a) the distinct social locatedness and the concrete social praxis of Jesus and (b) the tangible aspects of the cosmic potency of Jesus.

For Metz, too, the Christian advocacy of love involves a sustained critique of coercive power.38 Christian «praxis can not lead to an abstract or a violent negation of the individual».39

Eminent theologians like Jürgen Moltmann, Johan Baptist Metz, and Eberhard Jüngel, who envisioned eschatological hope as embodied in social and political praxis, were calling on Christians to close their ears to the siren song of immortality - language.

Recent group exhibitions include: Magic Praxis, curated by Clarity Haynes; 60 Minutes, curated by Courtney Childress and Double Double Visions Visions, curated by Christian Berman.