Sentences with phrase «god than theology»

Process theologians believe that this revolution in our world view must be incorporated in Christian doctrine and that it brings us closer to the biblical view of the creative and redemptive working of God than theology has been since the first century.

Not exact matches

So, what is my point?To read Paul's polemic, his rhetoric and generally his theology as an end in itself, rather than his attempt to bring others to an experience of the living God is to me, missing the point.It seems that much of the divisiveness between believers on this blog and a few others I visit is just that: I often read... Paul says this... hey, but Jesus says that... no, he wasn't saying that, he was saying this and so on and so on.Am I the only one bored with this «your Mother and my Mother were hanging out clothes» approach.I think we need a little more adverb, as in maybe....

Yet, Heidegger is even less congenial to Christian theology than Kant, for in an important sense Christianity is anthropocentric: «God so loved the world that He gave His only Son, that whoever believes in him should not perish but have eternal life.»

Despite that being completely false (atheists generally have a better understanding of theology than most god people), how does a «better understanding» of theology do anything other than convince one that it is a load of delusional crap?

By the time Matthew and Luke are penned (about 15 years later than Mark) we start to see the first hints that he is being elevated to be a god and by John (or at least, soon after the original John was written, when the forged first 8 chapters were likely added) Jesus has been elevated in Judeo - Christian theology to be a part of Ggod and by John (or at least, soon after the original John was written, when the forged first 8 chapters were likely added) Jesus has been elevated in Judeo - Christian theology to be a part of GodGod.

so, what is there, really?!! Our theology serves to mystify God rather than expose him!

A systematic theology that begins with Original Sin rather than Original Blessing can not be reconciled with the witness of Jesus to God as recorded in the Gospels.

The examples go on and on, but the principle is the same: when we see a need that we could meet, and we refuse to meet it, even on good theological grounds, we have lost sight of the heart of God, and have made theology more important than people.

is there any larger point of divide in theology (the «study of God») than disagreeing on who God fundamentally is?

russ «is there any larger point of divide in theology (the «study of God») than disagreeing on who God fundamentally is?»

Therefore, I felt that my philosophy and theology should not be permitted to separate, but that within their unity it should be possible to affirm the awe - inspiring otherness of God even more uncompromisingly than Barth had done, since he returned to reasoning by analogy.

Rather than owing a primary allegiance to the worship and service of God, theology is embroiled in the conflict between humanities and social - science orientations.

According to Theodore Walker, Black theology's central challenge to process theology is that the God of the oppressed must be embraced as more inclusive than the God of all.

At first glance it might seem appealing to argue that the mystery of God outstrips our capacity to delineate it, that every theology in its own way must fall so short of the truth that no position can, however seriously maintained, be markedly any more or less true than any other.

While there are certain theologies that I know I agree with, and I don't see anything wrong with allying one's self with a theology, I have been impressed lately with the danger of being ultimately loyal to a theology, rather than to the Word of God.

When you understand Scripture and theology as God meant it, you are freed to live life in relationship God, rather than under the control of religion.

Could it be that God is better than their theology?

Richard L. Rubenstein has had a greater and more immediate impact upon the world of Christian theology than has been effected by any recent radical Christian theologian, and doubtless this is true because, in the words of Langdon Gilkey, he presents the sharpest and most devastating challenge to the traditional or Biblical conception of God.

It is possible to speculate that if Christianity had begun in a culture less dualistic and antiphysical than that of the first - century Mediterranean world, it might have been willing, given the more holistic anthropology and theology of its Hebraic roots, to extend its body metaphor to God?

Since the God who appears here is patently a reincarnation of Kant's «master of the exclusive disjunction,» it follows that any attempt to interpret the system of Process and Reality as representing a nascent chaosmology will have to demonstrate that the theology developed in the later work positively supersedes and excludes, rather than, as Christian claims, «elaborates and defends,» the theology of the earlier.

Or are we, partly by the paucity of our records, whose composition has been so largely shaped by factors quite other than a modern demand for historical, factual accuracy, partly by the demands of a theology that would emphasize divine acceptance above divine judgement, compelled to say that all we find here is the most sublime presentation in time of the eternal readiness of God to receive to himself the truly penitent?

Rather than the theologically tenuous points of contact between God and the world offered by most other theologies, process thought suggests that God is intimately a part of the world, and that the world is intimately a part of God.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

Not to mention, this entire post is one long and contra - biblical argument that you / we shouldn't argue about theology, without ever setting forth clear and logical propositions that NOT arguing (again, fill in whatever verb you're more comfortable with, the result is the same) theology honors God more than standing in the gap and defending the truth he has set forth once and for all.

A school whose concrete identity is that of a church - like community tending to understand God by way of contemplation is likely to include more course work in spirituality, especially ascetical theology, than is a school whose ethos is that of a cadre of clergy tending to understand God by the activist way.

What's worse than the world seeing Christians disagree with one another is the world seeing Christians perpetuate an abusive theology that teaches people that whatever abuse they are suffering, whatever pain they are enduring, whatever violence they have been subjected to, is deserved and perpetrated by god.

More than a century after Kierkegaard, theology has reached the point where it must confess the death of God if it is to survive in the presence of history.

She discusses theology intelligently, stating the case for obedience even more strongly than did God: «From the fruit of the tree that is in the midst of the garden, God said, «You shall not eat from it and you shall not touch it, lest you die.

But because such a theology begins with the human quest for the divine rather than with God's own self - manifestation, it is susceptible to the misdirection which I think Percy's later work suffers from.

I believe that these indicators will support my general thesis, which is that the African - American conception of God as God of the oppressed is far more in accord with Hartshorne's vision of God than with those classical Western theologies which are affiliated with denominations and traditions from which African - American congregations have sought to liberate themselves.

One must ask the question as to whether these newer systems of thought and Islam as it got filtered through them perceived God - man; theology - anthropology poles differently than did their conservative antecedents living within the sterile Semitic environments.

The child Lewis — an Ulster Protestant with the usual hostility towards papists — would have been amazed at the adult Lewis» thoroughly Catholic theology of pleasure: «There is no good in trying to be more spiritual than God.

Thus, from Professor Jones» perspective, black theology can not find process theology acceptable until process theology is able to indicate that God is the God of the oppressed rather than merely that God's love is unconditional and universal.

A theocentric Christology is far more ecumenical in the religiously plural world than is a Christocentric theology with its exclusivist absorption of all of God into the Jesus of Christianity.

To say that there is not unity in the canon and biblical theology, though not everything is explainable since God is larger than we, would similarly disqualify you from being a pastor in our church.

Insofar as the logic of Hartshorne's neoclassical theism requires us to affirm the priority of G - of - O over any wholly abstract vision of God, neoclassical theism is to this considerable extent more in accord with black theology than are most Western orthodox and neo-orthodox theologies.

While, on the one hand, many critics of black theology regard the vision of God as God of the oppressed as an insufficiently comprehensive vision of God, Hartshorne's theism, on the other hand, must insist that the partially restrictive and partly contingent vision of God as God of the oppressed is more inclusive than any abstract vision of God as merely the universal God of all.

Insofar as a Christian theology, with its inherent theodicy, can do justice to the more neutral facts in a more coherently adequate way than theologies (including a / theologies) starting from a different vision of reality, the idea of the perfectly good, loving nature of God is warranted.

A personal meeting that touched my heart and gave a direction and a new meaning to my existence»), theology («Jesus rose from the dead: not to be triumphant over those who refused him, but to certify that the love of God is stronger than death, the forgiveness of God is stronger than any sin») and his perspective on grace («God's mercy has no limits if he who asks for mercy does so in contrition and with a sincere heart»).

Any attempt to break loose from the path set out by Schleiermacher and to find a way in which to make the transcendent God our subject, rather than some aspect of ourselves, could be called an apophantic theology, standing as it does in that tradition of paradox or dialectic that marked the Cappadocian theologians and has always been a part of the theological tradition.

As the volume's editor, Michael Sherwin, observes, this book is «nothing less than a theology of conversion and Christian vocation expressed in a narrative that traces the effects of God's mercy upon the lives of a generation searching for meaning.»

I think I am pretty much done with the series on Bibliology, and so rather than move right on to Theology Proper where I summarize and question what I have been taught about God (I'm actually scared to begin this), I am going to go back to my other two writing projects for a while.

The Death of God theology gained wide notice because it argued that Christians should welcome this course of events rather than resist it.

Classical theology has typically responded to this difficulty by alleging that, since all things other than God depend on God for their existence, their relations to the divine knower are constitutive of them rather than of God.

In fairness to Girard, I must say that he realizes very clearly that the key to the whole problem is found in the Prologue of John, but he writes in the genre of sociological theory rather than the genre of theology, which prevents him from speaking as freely as he might of the Incarnation of the Word of God in human history.

But the priestly temper is unlikely to look beyond the literal Bible as a source of vision, just as a priestly theology is incapable of envisioning a theology grounded in the sacrificial Christ rather than in the Creator God.

Whereas Girard's thought finds theology at its conclusion rather than at the outset, Kierkegaard understands the crowd to be an assemblage of individuals who are hiding from God and attempting to evade the difficult process of spiritual growth.

For theology is more than a scientific assessment of the text; the Biblical texts must also be received as address (they are God's word to us) and made relevant by application (they are God's word to us).

And the theology that emerged from his reflections was that he needed complete forgiveness, even of his personhood almost, rather than that he wasn't that bad or that God loved humanity and accepted him before his repentance.

Thus the gospel was concentrated in the person of Jesus; the hope of the Kingdom receded and became eventually only another name for «heaven,» the other world, the state of bliss beyond death, or, as in Thomas Aquinas, a term for the divine theodicy in general — though in truth this interpretation really emphasized a fundamental element in the whole biblical conception, in Jesus» teaching as elsewhere — and thus an intellectual concept of the person of Jesus tended to become central for Christian doctrine, theology, and devotion, rather than the person of God, his sovereignty and his redemptive will, his wisdom and his love.