Sentences with phrase «church development of doctrine»

The trinity was a theological development from a series of councils in the first 400 years or so of Church development of doctrine.

Not exact matches

♦ Eye of the Tiber, Catholicism's answer to The Onion, has its own interpretation of the Clintonista interest in «facilitating» the development of Catholic doctrine: «A new series of emails released yesterday by WikiLeaks connected to its dump of John Podesta's server show that ancestors of presidential nominee Hillary Clinton attempted to sabotage the Catholic Church by creating the Society of Jesus hundreds of years prior to her nomination.»

But whether the head of the Standing Commission on Evangelism is strategically right or wrong, the more interesting development is the increasingly explicit doctrine that the Episcopal Church is a non-doctrinal communion.

The eternity of the Son was a major concern in the development of the orthodox doctrine of the Trinity in the early church.

I would like to suggest that this important text refers not only to the Incarnation of the Son of God in Bethlehem but also to the Holy Eucharist and that it is prophetic of the Church's development of doctrine, supporting that development, and putting it within a cosmic context.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

However, Dei Verbum seems to come closer to Cardinal Newman's understanding of the development of doctrine when it emphasizes that the teaching office of the Church is the servant of the word of God.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

It has fifteen essays divided into four main sections: Faith and Reason, The Church, Conscience and Development of Doctrine.

And because the Holy Spirit is active in the Church, we also find authentic development of doctrine.

For him the development of doctrine does not simply derive from progress in thought and ideas, but is an aspect of deepening in being and communion of both mind and heart with God in Christ, which is the work of the Holy Spirit in the Church.

Such a history does not only exist because a very great deal of time and theological development and clarification was needed in some cases before the Church's awareness of its belief had finally fought its way to a clear realization that such and such a definite doctrine of the Church is really contained in divine revelation, is a genuine expression of what has always been globally believed or an obligatory defence against heretical misinterpretation of what has been handed down.

This has immediate implications for the elaboration and development of moral doctrine, for consultative processes and for the free flow of ideas in the church.

In the first chapter of John's Gospel» the scriptural starting point of the Logos doctrine of the Church» Logos is a further development of the Jewish concept of God's wisdom.

So the evolution of the Church's understanding of the gospel over the centuries is not a matter of «paradigm shifts,» or ruptures, or radical breaks and new beginnings; it's a question of what theologians call the development of doctrine.

The vocation of St. John as the apostle of the Divinity of Christ's one person has fed and powered the true development of the doctrine of the Church at all times, not least in the first centuries in which the true doctrine of both the divinity and the humanity are hammered out in great Councils, and the concepts are refined in the fires of contrary heresy against either the full Divinity or the full Humanity of Christ.

For him the development of doctrine does not simply derive from progress in thought and ideas, but is an aspect of the deepening in being and communion of both mind and heart which is the gift of God to his Church in Christ.

The meeting began on a Wednesday night at the bucolic campus of the University of Saint Mary of the Lake in Mundelein, Illinois, and the frank discussion quickly moved into a variety of topics including several difficult ones such as the Council of Trent, which is particularly anti-Protestant but still binding for Catholics, and the Catholic doctrine of the church as the prolongation of the incarnation of Christ (presented by Father Thomas A. Baima, the Catholic co-chair of the event), as well as social issues ranging from care for the poor, abortion, and the recent developments in gender and sexual ethics in the West.

Who better to discuss the development of doctrine in the Church than the man who assisted at the Second Vatican Council as a peritus?

In fact we would argue that true development of doctrine, including the social teaching of the Church, is only possible on the basis of the orthodox doctrinal and spiritual principles.

Enns does not know this Tradition and, although he recognises a kind of «development of doctrine» within the Bible itself, he does not have the theological tools to set his own thinking in dialogue with the living theology of the Church.

But if this is true, then it can not now separate its doctrines of God, Christ, Church, and Faith from the historical development of human consciousness and the fact of cosmic evolution.

Studies in the history of doctrine demonstrate that there is development in the teaching of the Church.

The development of doctrine in the early Church — the emergence of the creeds — is the story of how people tried to explain mysteries, that is to draw them down into the grasp of human imagination.

The evolution of the Church's understanding of the gospel is not a matter of «paradigm shifts» or ruptures; it's a question of development of doctrine.

They say, in the words of Chillingworth, «There are popes against popes, councils against councils, some fathers against others, the same fathers against themselves, a consent of fathers of one age against a consent of fathers of another age, the Church of one age against the Church of another age:»... I shall admit that there are in fact certain apparent variations in its teaching... I shall attempt to explain them to the exculpation of that teaching in point of unity, directness, and consistency Introduction to the Development of Doctrine, 1846

The interpretive key that may provide the most utility here is that Church doctrine proceeds by way of the principle of organic development.

Russell Hittinger has brought out further complexities of Thomistic developments in the wake of Aeterni Paths: «Thomists developed rather freewheeling accounts of the political, economic, legal and social order -LSB-... putting] Thomism in an offensive mode as far as social doctrine went -LSB-... whereas] in matters related to sacred doctrine [philosophical] Thomism would be put into a defensive role» such that scholasticism could not be publicly challenged within the Church.