Sentences with phrase «practical theology for»

It failed to provide the church with a genuine practical theology for the laity.

Wendy is the author of Practical Theology for Women: How Knowing God Makes a Difference in Our Daily Lives, and she spent four years teaching theology to women at Mars Hill Church in Seattle.

More than 1,000 people are expected to enjoy a mixture of accessible practical theology for new believers and deeper Bible study this year.

Not exact matches

East Eastern Christians see a dichotomy of God and creation Eastern theologians are largely unaffected by modernism Eastern theologians do not agonize over the existence of God Eastern theologians systematize the transcendent, the miraculous, and the mystical into their theology, without a concept of «supernatural» Eastern theologians have coherent and helpful answers for most practical spiritual problems (such as during bereavement) Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and bereavement counseling; thus they do not outsource religious problems to secular experts.

Enlightenment Philosophers founded empirical sciences Western theologians attempt to apply empiricism to theology Western theologians agonize over the existence of God Western theologians lose, deemphasize, neglect, marginalize, or explain away the supernatural Western theologians no longer have coherent answers for many practical religious questions Western churches outsource the treatment of religious problems to secular therapists

To make the congregation a central concern for theological education, we need a new pedagogical strategy that assumes that theology is a form of practical knowledge.

The topic of hope has been a consistent theme of process theology.9 The weakness of process theology has been not neglect of the topic but neglect of its practical meaning for public problems.

Indeed, in a complex society where no one can grasp more than a few of the details, some of the most important practical theology will have to be done by specialists in medicine, law or business, or by theologians and ethicists whose training equips them for specialized roles in those institutions.

«Practical Theology» provides the theme for much of today's discussion about theological education.

Practical theology continues the emphasis on psychology that has characterized preparation for the ministry since the 1950s.

This vision of doxological theology is at odds with the standard fourfold division of seminary education in the West, which keeps «Bible,» «church history,» «theology» and «practical ministry» cordoned off from one another, For the Orthodox, theology is simply commentary upon the saints» commentary on scripture for the sake of the church's worshFor the Orthodox, theology is simply commentary upon the saints» commentary on scripture for the sake of the church's worshfor the sake of the church's worship.

Of course, there are new questions in dogmatic and moral theology, which have been discussed more openly at and after the Council and which have not yet been solved, among them questions of great importance also for the practical life.

Theology as a practical discipline does not invite fascination with the subjectivity of the believer, for its primary concern is how the self should be shaped to correspond to the object of religious language.

When I wrote Blessed Rage for Order, I did state that even if the arguments for the public character of fundamental theology in that book were sound, those arguments could not determine the distinctive form of publicness proper to systematic theology or that proper to practical theology.

There is also variance on the centrality of theological ethics for practical theology and, in addition, there are different ideas about how theological ethics should be conceived.

As much as this ethic is needed, as much as we are all indebted to the new clarifications which have come from the contemporary ethics of virtue and character, and as much as we must never lose its accomplishments, the new practical theologies must strive for something more rigorous.

So stated, theology appears to be a set datum that the ethicist may assess to find implications for the practical life.

Although Thomas Groome in his widely celebrated Christian Religious Education (Harper & Row, 1980) does not actually use the term, he does in fact present a powerful practical theology of Christian education that constitutes the major reason for the book's success.

I am now attempting to develop public criteria of ethical (personal and societal) transformation for practical theology.

A practical theology of virtue and character must be supplemented and supported by a practical theology of procedure and one, I believe, that also builds an important role for ethical principles in theological reflection.

I am making the stronger claim, for which I am indebted to Julian Hartt, that ethics is at the heart of theology because the grammar of Christian discourse is fundamentally practical.

A book on practical theology now preoccupies me in the same way that an earlier struggle for public criteria in fundamental theology concerned me in the early «70s and the struggle for criteria of meaning and truth in the disclosures of the beautiful and the holy in the classic works of art and religion preoccupied me in the late «70s.

This work is necessary to provide for practical theology a method and procedure (built at least in part on an ethic of principles) and help it to avoid the danger of associating the ethical core of practical theology with an ethic of virtue and character.

Each of them — practical theology included — is also theoretical: each requires for its effective pursuit the exercise of theoria — that is, the comprehensive envisioning of both the Christian witness and the theological task in their unity and complexity (cf. 67).

Thanks to you brother for this solid bit of practical theology.

When it comes to theology and the practical outworking of the life, death, and resurrection of Jesus Christ for our life as Christians, Paul's writings are among the best.

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.

Yet for an increasing part of theology, this practical implication is quite indirect.

The author provides a theology of communication, a critique of the Electronic Church, and concludes with practical suggestions for those who are concerned about the impact of American television worldwide.

Practical theology — theology that is addressed to the lives of communities and grows out of the lives of communities, theology that is done for the sake of a way of life — is a growing, exciting dimension of theological studies.

The Valparaiso Project is now in the process of becoming much more explicit about how our work is situated within practical theology and what its implications are for ministry.

And all this is certainly a legitimate task for theology, and one whose practical importance is not to be underestimated.

Edward Farley has come up with the best characterization of Schleiermacher's picture of «practical theology»: the «normative field which critically apprehends the rules for carrying out the tasks of ministry» (Theologia, p. 91).

Before I had any content for the title, I thought of myself as a practical theologian whose function it was to integrate theology and the various dimensions of ministry as they relate to church and society.

In this curriculum, three disciplines represent the theoretical side of the dichotomy (biblical studies, church history and systematic theology), while practical theology represents the task - oriented program providing the requisite skills for those preparing for the professional ministry.

Professor Lehner ends his volume with the hope that the movement he has described «can serve as a lesson and practical guide for twenty - first century theology in its continuing dialogue with modernity».

The practical importance of an inclusive cosmological theology for the future increases in proportion to growing cosmic awareness.

The goal of strategic practical theology is to devise, and then to defend and communicate, specific recommendations for congregational ministries.

What matters is a lively dialogue among the branches of theology, with full appreciation for the practical interest that governs them all.

His case for a critical correlational theology would have been the stronger had he limited himself to its connections with strategic practical theology.

For Browning, strategic practical theology is at its core an exercise in theological ethics.

Instead of Reinhold Niebuhr's Nature and Destiny of Man, the better model for an ethic pertinent to strategic practical theology might be H. Richard Niebuhr's The Responsible Self.

There are quite practical steps that could be taken to renew theology in the seminaries, should the churches decide that theology is important for them.

Part of its fruitfulness for me has been that it acts as a check on theology's being too doctrine - centered, and not taking account of the imaginative and the practical.

No doubt it failed finally for the same reason it lasted as long as it did, because it was a theology, gigantic and rigid and intricate, taking authority from its disciplines and its hierarchies even while they rendered it fantastically ill suited to the practical business of understanding and managing an economy.

Have been following your blog for over a year, and I love the way you combine theology with practical down to earth living as a Christian.

How do we reconcile the Christian theology of a reign of grace with the practical need to hold a higher standard for our leaders?

Schleiermacher had proposed that educating people to engage in relevant critical inquiry could provide a foundation for their engaging in practical theology.

It may be an arrangement that factors out different aspects of the school's common life to the reign of each model of excellent schooling: the research university model may reign for faculty, for example, or for faculty in certain fields (say, church history, or biblical studies) but not in others (say, practical theology), while paideia reigns as the model for students, or only for students with a declared vocation to ordained ministry (so that other students aspiring to graduate school are free to attempt to meet standards set by the research university model); or research university values may be celebrated in relation to the school's official «academic» program, including both classroom expectations and the selection and rewarding of faculty, while the school's extracurricular life is shaped by commitments coming from the model provided by paideia so that, for example, common worship is made central to their common life and a high premium is placed on the school being a residential community.

In philosophical theology par excellence these three items are welded together indissolubly — abstract concepts, concrete matters of fact, practical affairs — so that Weiss's comments are of special relevance for us in our discussion at this conference.