Sentences with phrase «areas of my theology which»

However, people are entitled to their opinion, and I fully admit that there are areas of my theology which need correction.

Not exact matches

The growing interaction between religious communities in the post-Enlightenment world requires all of them to engage in self - critical reflection, which in order to be fully theologically informed must extend beyond theology proper into the areas of philosophy and history.

The question now is whether there is any point of contact on the side of liberation theology for the concerns of process theologians in areas to which liberation theologians have paid less attention.

The last couple weeks I have been working my way through dozens of Bible and theology questions which people have submitted through that ask a question area in the sidebar.

If we believe that terrorism and torture are, in fact, fundamentally contrary to the truth and justice of God and ought to be stopped everywhere, we must recognize that the theological foundations on which many contemporary contextualist and confessionalist theologies rest are inadequate to this task, whatever their contributions in other areas.

The theology of the Mass is another area which we think is ripe for development, especially given the affirmation in Gaudium et Spes that «in her most benign Lord and Master can be found the key, the focal point and the goal of man, as well as of all human history» (n. 10).

Even if we were able to suspend our common sense in the area of religion in order to buy into this traditional theology — something which many people have felt forced to do because they saw no good alternatives — we would then have a spirituality that is unable to adequately fulfill its role.

David Hubbard, for example, in his taped remarks on the future of evangelicalism to a colloquium at Conservative Baptist Theological Seminary in Denver in 1977 noted the following areas of tension among evangelicals: women's ordination, the charismatic movement, ecumenical relations, social ethics, strategies of evangelism, Biblical criticism, Biblical infallibility, contextual theology in non-Western cultures, and the churchly applications of the behavioral sciences.2 If such a list is more exhaustive than those topics which this book has pursued, it nevertheless makes it clear that the foci of the preceding chapters have at least been representative.

Rather than leaving this as an uninvestigated discovery, as scientific reductionism and materialism would have us leave it, the Holy Father invites us to remit the question to those areas of study which have the appropriate competence, which comprise human subjectivity and creativity within their appropriate object: namely philosophy and theology.

It is a thorough - going theology of creation which tackles many of the questions which arise at the interface of faith and science in the area of Darwinian evolution.

I am actually not that interested in «refuting» Calvinists, but one area of Calvinistic theology which has always troubled me is the insistence by some that since God is sovereign, He is the cause of everything.

It is important to make it abundantly clear at this point that the crucial problem is the spiritual problem, and we here mean by spiritual that area which is the object of attention in philosophy and theology as against that area in which the object of attention is mechanical contrivance.

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.

There is a Free Member's area (the «Faith» Membership level) which grants you access to all sorts of free eBooks, online theology lessons, and audio downloads.

The place at which close co-operation between theology and a philosophy of religion falling in this middle area has been kept most vitally and viably alive is in Boston Personalism.