Sentences with phrase «christian public theology»

The necessity of dealing with international institutions, with lawmakers who defend total national sovereignty, with an American public that is often fixated on its own context, and with churches preoccupied by their own confessions demands new steps toward a Christian public theology.

Not exact matches

We know from their actions of today how Christians think they're being «persecuted» if they can't festoon their religious holiday decorations all over everybody's property and make everybody else recite Christian prayers at all public occasions or stamp their theology on our money and insert it into our pledge of allegiance.

But I care enough about Bob to talk with him honestly about our deepest differences — including my assessment that on both halves of the Snow couplet, public Mormon theology and traditional Christian orthodoxy are still far apart.

Last week a controversial book of theology was condemned by well - established critics who cautioned the public that the book did not present Christian doctrine in an accurate, biblical, or traditional way.

While there is good reason for this skepticism, it is ironic that a theology so geared to public issues should neglect the most public expression of Christian faith.

That is why I think it is no accident that this death - of - God theology grew out of two anterior developments: the discovery that Christians must participate in politics and in public affairs, and the justification of violence.

Thus, the struggles against torture and terrorism require us to recover and recast a genuinely ecumenical and normative public theology, one willing to engage in the patient yet urgent task of identifying, clarifying and defending those universal principles of right and wrong inherent in the Christian understanding of life.

The reform of canon law is still far away... in short, there is nothing like a new Pentecost to be noticed, but rather quarrels and alienation among Catholics themselves, new unsolved questions in theology as well as in Christian living on which we had seemed to be agreed before the Council, the continuing silent apostasy of the masses, the rejection of faith, Christian morality and conviction in public life.

A public theology is not only God - centered; it is «logos» - centered, For Christians, this has specific meaning within the church; but it has a meaning beyond the faith community as well.

This strategy let him keep his most specifically Christian beliefs somewhat private, even as he never shied away from a public theology of praising God's creation.

An ethic of virtue and character — either in its more Christian form, as in the theology of Stanley Hauerwas (A Community of Character [University of Notre Dame Press, 19821), or its more secular form, as in Alasdair McIntyre's After Virtue (University of Notre Dame Press, 1982)-- can never advance convincing reasons in public conversation.

As Christians, we need to articulate an ethic for public servants and a theology of power.

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.

I do mourn the temptation abroad to attempt ad hoc theologies when only a sustained collaborative effort can hope to produce the kind of public and communicative Christian theology needed.

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.

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.

Though he prefers the older word «piety» — with its deep rootage in Roman history and Calvinist theology — J. I. Packer offers a succinct positive definition of Christian spirituality as an «enquiry into the whole Christian enterprise of pursuing, achieving, and cultivating communion with God, which includes both public worship and private devotion, and the results of these in actual Christian life.»

My public lecture in that year was followed by other invitations, three in Britain and one in the United States, to give a brief and popular account of process - thought and its importance for Christian theology.

But it seems to me that we harm the cause of public debate and reason if we do not attend to what's at stake in Christian theology itself as we do so.

As scholars such as Christian Brugger have argued, the Catechism of the Catholic Church, most particularly in its revised form, seems to treat the death penalty, not primarily in terms of the special public authority of government, but in terms of the moral norms generally used in Catholic moral theology to govern the use of force in private self - defense.

All too often, politicians on both the left and the right cloak their public policy positions in vague claims that they are based in the Bible or Christian theology.

In how many Christian imaginations and theologies, private and public, does Jesus the Christ swoop through the 33 years of his life, dipping briefly into the world of matter before soaring off toward the real point, the resurrection?

Regrettably, some Christians concluded that theology and the Church have no place in the public matters which are better served when they are left to the so - called experts.

If I were choosing recent books in this area which most deserve to be read outside the country, I would start with Oliver O'Donovan's political theology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from ttheology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from tTheology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theologytheology.

«Liberty» is as close as we get to an ethical norm, and that term is deeply ambiguous, depending on whether it is, in John Winthrop's words, freedom to do the just and the good (Christian freedom) or freedom to do what you list (the freedom of natural man).10 While American civil religion remained extremely vague with respect to particular values and virtues, the public theology that fleshed it out and made it convincing to ordinary people used it with more explicitly Christian, particularly Protestant, values.

Thus a second position holds that Christian theology is a kind of wisdom, perhaps wisdom in being a person in any of the dimensions of human life, private or public (cf. Farley on theologia).

Various parts or implications of this position are also finding their way into a variety of pastor - oriented journals, as can be seen in Cobb's arguments against free trade in Theology and Public Policy, [5] his exchanges with Dennis P. McCann in The Christian Century over NAFTA, [6] and his debates with Robin Klay in Perspectives over GATT.

Florida, USA About Blog Brian D. McLaren is an author, speaker, activist and networker among innovative Christian leaders.He has written dozen - plus books & assisted in the development of several new churches.His public speaking covers a broad range of topics including the gospel and global crises; theology & postmodernity; liturgy, preaching & spiritual formation; evangelism & inter-religious dialogue; faith & social justice.

Florida, USA About Blog Brian D. McLaren is an author, speaker, activist and networker among innovative Christian leaders.He has written dozen - plus books & assisted in the development of several new churches.His public speaking covers a broad range of topics including the gospel and global crises; theology & postmodernity; liturgy, preaching & spiritual formation; evangelism & inter-religious dialogue; faith & social justice.

Florida, USA About Blog Brian D. McLaren is an author, speaker, activist and networker among innovative Christian leaders.He has written dozen - plus books & assisted in the development of several new churches.His public speaking covers a broad range of topics including the gospel and global crises; theology & postmodernity; liturgy, preaching & spiritual formation; evangelism & inter-religious dialogue; faith & social justice.