Sentences with phrase «protestant orthodoxy»

In his 1986 book A Theology of Artistic Sensibilities, though offering a more balanced use of the terms clarity and mystery, Dillenberger argues that a blatant contrast between language and painting followed the rise of Protestant orthodoxy.

While he does stand with the Reformers» position Niebuhr becomes the critic of the formulations of the sixteenth century and of later protestant orthodoxy.

The familiar scheme of Protestant orthodoxy is turned upside down.

Neither they nor their followers in Protestant orthodoxy believed that man has lost all sense of God or of moral obligation.

Both Catholic Scholasticism and Protestant Orthodoxy sought to steer a middle course between such false notions of divine transparency and divine opacity by insisting on the distinction between first and second causes.

Time (March 10, 1975, p. 83) introduces its comment on the case with the striking words of the Westminster catechism — a document written in the amazing Cromwellian age of Protestant orthodoxy when moral absolutes were thought to be not only propositional but «in the nature of things.»

(I) The neo-evangelical tradition has its roots in the fundamentalist effort to preserve intact the structure of classical post Reformation Protestant orthodoxy (indeed, it is here that the doctrine of inerrancy received its classical expression).

In a reflection of the influence that the «new perspective» on Paul and Judaism has exerted in recent decades, no longer does a rigid Protestant orthodoxy centered on a forensic conception of justification push Paul in theologically tendentious directions.

Regrettably, Horton's idea of «Christians United» appears to be limited to Christians who subscribe to his rather strident Reformed view of Protestant orthodoxy.

Not exact matches

Mainline Protestants (Methodists, Presbyterians, Episcopalians, and the like) and evangelical / fundamentalist Protestants (an umbrella group of conservative churches including the Pentecostal, Baptist, Anabaptist, and Reformed traditions) not only belong to distinctly different kinds of churches, but they generally hold distinctly different views on such matters as theological orthodoxy and the inerrancy of the Bible, upon which conservative Christians are predictably conservative.

The term Protestant was not initially applied to the reformers, but later was used to describe all groups protesting Roman Catholic orthodoxy.

He came away from the experience disillusioned, concluding that with its drift away from orthodoxy and its increasing preoccupation with liberationist, feminist, postmodern, and post-Christian themes, «liberal Protestant theology had come to a dead end.»

A significant number of conservative evangelical Protestants have converted to Orthodoxy!

All religious orthodoxy appears to him as a kind of mental zombism, as in this strange passage: «Devout Catholics, orthodox Jews, fundamentalist Protestants, or Shiite Muslims... are told what to do and they do it.

The theological tendencies of such people run the gamut, from the likes of retired Episcopal Bishop John Spong, who rejects Christian orthodoxy root and branch, to certain types of conservative Protestants, who claim «no creed but the Bible.»

The more constructive role Orthodoxy can play is captured in another story; Protestant and Catholic theologians decided that they needed help in adjudicating their disputes.

Certainly Roman Catholic, Orthodox and Protestant mainline Christians would not yield to a 20th century innovation a patent on «biblical» or «traditional and conservative» orthodoxy.

For all that the Orthodox have taught or retaught Protestants, there are potential problems in this rediscovery of Orthodoxy.

Nevertheless, the fact remains that here the historical Jesus becomes disjoined from the Word of faith, and all too naturally the priestly followers of Bultmann have reinstituted a quest for the historical Jesus as a means of reviving a Protestant form of orthodoxy.

If Eastern Orthodoxy's patriarch of Constantinople and the Greek patriarch of Jerusalem a can convince their fellow Eastern Orthodox that they belong together with Catholics, Protestants, Jews and Muslims in one family of faiths fathered by the God of Abraham, they will have awakened a church more that 500 years dormant.

For Douthat, however, our present identity as a «nation of heretics» marks a departure from earlier periods, in particular the post «World War II era of America's Greatest Generation, when Roman Catholic orthodoxy and the mainline Protestant denominations ruled the culture in ways that were truly Christian and faithful.

Along the way, Protestants demonstrated what Catholics already knew» namely, that the Bible never stands alone but, even in its translation, is situated in a web of relationships that involve the authority of church leaders and questions about who has responsibility for determining orthodoxy.

According to the subtitle of A Generous Orthodoxy, he himself is a «missional + evangelical + post / protestant + liberal / conservative + mystical / poetic + biblical + charismatic / contemplative + fundamentalist / calvinist + anabaptist / anglican + methodist + catholic + green + incarnational + depressed - yet - hopeful + emergent + unfinished CHRISTIAN.»

«2 The diversity which Henry, as one of modern evangelicalism's founders, laments has been noted more positively by Richard Quebedeaux in his book The Young Evangelicals - Revolution in Orthodoxy.3 In this book Quebedeaux offers a typology for the conservative wing of the Protestant church, differentiating Separatist Fundamentalism (Bob Jones University, Carl McIntire) from Open Fundamentalism (Biola College, Hal Lindsey), Establishment Evangelicalism (Christianity Today, Billy Graham) from the New Evangelicalism (Fuller Theological Seminary, Mark Hatfield), and all of these from the Charismatic Movement which cuts into orthodox, as well as ecumenical liberal and Roman Catholic constituencies.

In opinion pieces, feature articles, and book reviews, it turns out that the number - one subject category, far and away, is theology, both Catholic and Protestant, with too infrequent engagement with Orthodoxy.

A Generous Orthodoxy: Why I am a missional, evangelical, post / protestant, liberal / conservative, mystical / poetic, biblical, charismatic / contemplative,... anabaptist / anglican, metho (emergentYS) by Brian McLaren — Brian McLaren has, obviously, been influential in my life through his work and writings.

Lutheran orthodoxy could best be maintained, they thought, if the language barrier helped shield the community from the doctrinal indifference it perceived in the surrounding American Protestant culture.

When Karl Barth was at the height of his fame and productivity in the years between 1930 and 1960 and making neo «orthodoxy the dominant force in Protestant thought, another trend in theology was competing for the attention of the public.

the asyrian church, the armenian apostolia, the syriac orthodoxy, the ethiopic orthodoxy, the slavic orthodoxy, the greek orthodoxy, the georgian orthodoxy, the roman catholics, and the protestants — all include books, parts of books — as well as exclude books, in all their cannons.

Orthodoxy was spared (some Protestants might say deprived of) the Reformation of the sixteenth century.

The Protestant Bible is the course's norm, and the Bibles of Judaism, Roman Catholicism and Eastern Orthodoxy receive scant attention.

A Generous Orthodoxy: Why I am a missional, evangelical, post / protestant, liberal / conservative, mystical / poetic, biblical, charismatic / contemplative, fundamentalist / calvinist, anabaptist / anglican, methodist, catholic, green, incarnational, depressed - yet - hopeful, emergent, unfinished Christian.

Sin does not undermine the case for orthodoxy — that is what the Protestant propaganda at the Reformation tried to argue.

Co., 1978); Thomas C. Campbell and Yoshio Fukuyama, The Fragmented Layman: An Empirical Study of Lay Attitudes (Philadelphia: Pilgrim Press, 1970); James D. Davidson, «Religious Belief as an Independent Variable,» Journal for the Scientific Study of Religion 11 (1972): 65 - 75; James D. Davidson, «Religious Belief as a Dependent Variable,» Sociological Analysis 33 (1972): 81 - 94; James D. Davidson, «Patterns of Belief at the Denominational and Congregational Levels,» Review of Religious Research 13 (1972): 197 - 205; David R. Gibbs, Samuel A. Miller, and James R. Wood, «Doctrinal Orthodoxy, Salience and the Consequential Dimension,» Journal for the Scientific Study of Religion 12 (1973): 33 - 52; William McKinney, and others, Census Data for Community Mission (New York: Board for Homeland Ministries, United Church of Christ, 1983), part of a denomination - wide study of census data relevant to each congregation in the United Church of Christ; David O. Moberg, `' Theological Position and Institutional Characteristics of Protestant Congregations: An Explanatory Study,» Journal for the Scientific Study of Religion 9 (1970): 53 - 58; Wade Clark Roof, Community and Commitment; Thomas Sweetser, The Catholic Parish: Shifting Membership in a Changing Church (Chicago: Center for the Scientific Study of Religion, 1974).

This does not mean that (for example) the Protestant denials of real presence or transubstantiation are now compatible with orthodoxy, or that the need to «cite apostolic succession» in relation to heterodox communities has ceased.

Roman Catholicism or Christian Science, Eastern Orthodoxy or Mormonism, Anglicanism or The Society of Friends, and so on through more than two hundred Protestant sects in the United States — which kind of Christianity is the one true religion?

But from the time of the Protestant Reformation, and more particularly over the last 200 years, criticism of Christian orthodoxy has grown.

Southern Protestant theologians denounced their Northern brethren for leaving the Catholic Church as the sole defender of orthodoxy in the region.

While his detractors are legion, it is clear that he worked within the mainstream of Christian orthodoxy and the tradition from the Church Fathers to the medieval era to the Protestant world of his own day.

War, of course, the division of Europe into more or less self - contained Catholic and Protestant camps, intractable ideological confrontation, and the growth of skepticism and doubt in the face of sometimes murderously self - confident orthodoxies, whether Catholic or Protestant.

The leaven of the Christian heritage now began to penetrate further than either Protestant or Catholic realized, and in forms which could not readily be evaluated by the traditional canons of Christian orthodoxy.

• Whether in defense of orthodoxy or in opposition to tackiness — or more likely both — there have been numerous criticisms of what is called the church growth movement and the inroads it has made among oldline Protestant churches.

Seen in a broader context, this new call for Baptist catholicity is part of a deeper Protestant impulse to reclaim the foundations of historic Christian orthodoxy.

Nevertheless, many Americans who self - identify as religious and social conservatives, especially those in the subset of white evangelical Protestants (a powerful voting bloc in Republican politics), continue to cling stubbornly to the orthodoxy of climate denial.