Sentences with phrase «as a theologian rather»

Yet, if I have to speak as a theologian rather than as a philologian, there are many things in Erasmus which seem to me to be completely incongruous with a knowledge of Christ.»

Not exact matches

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

Since it sees the mandate as a relationship between the bishop and the theologian rather than the university, the Bevilacqua proposal also places the responsibility for securing the mandate on the Catholic theologian, not on the university.

Because seminarians have been trained by theologians who are more shaped by their graduate school training than by their ecclesial identification — they see themselves as process thinkers or Barthians rather than as Baptists or Episcopalians — we have seminarians who attempt to make congregations fit the images of their theological allegiances rather than trying to respond to the theological resources of the congregation.

The trick to studying well is to steer clear of liberal theologians who care little for truth, and would rather render the text in as «politically correct» a manner as possible.

Here, cogito and credo are antithetical acts: modern or «objective» knowledge is not religiously neutral, as so many theologians have imagined; rather, it is grounded in a dialectical negation of faith.

More than a few Catholic theologians speak about a «final fundamental option» on the boundary of death, rather than a purgatorial option, as the latter has to do only with those who die as «just souls» yet to be fully cleansed (see Edmund Fortman, Everlasting Life After Death).

While presenting himself as a religious thinker rather than a theologian, he was attempting to do the authentically public thing that many theologians had lost the nerve to do.

Others, process theologians for example, may say that God does not assign the world its value, as if the world would not have value otherwise, but rather that God recognizes the world's value, and invites us, who are part of this world, to do the same.

Rather, he works as a theologian in subordination to a church pledged to witness to the nonviolent politics of the gospel.

I believe my task as a theologian is to theologize responsibly, not for the marginalized or the «convertible,» but rather for those who, like me, want to know «what time it is» and, in the face of that reality, how we can live most faithfully.

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.

I speak as a Christian theologian rather than as an economist.

In this light, it is not the case that we would abandon a moral, religious, aesthetic or political life for a life of doing logic, but rather, we would not leave the moral life to the ethicists, the religious life to the theologians and customary religious practices, and the political life to the politicians and political scientists, just as we surely would not leave propositions in the hands of the logicians.4

The doctrine of Jesus» «deity,» however it may be explained by sophisticated theologians, necessarily affronts Jews and appears as a repudiation rather than a fulfillment of their understanding of God.

Rather than search among theologians such as these, we must look to the mediating categories within evangelicalism - to the irenic inerrantists and to those holding to complete infallibility — if helpful insight is to be gained.

Such an approach empowers believing theologians, rather than pressures generated by secular thought, to set the theological agenda, and naturally inclines to maintaining the coherence of the Faith, with its hierarchy of truths and its four pillars (as evident in the four parts of the Catechism), as well as according appropriate status to pluralist or relativistconcerns and emphases.

What is offered, as far as philosophy is concerned, is a few rather arbitrarily selected reflections such as a theologian must undertake if he is in some degree to deal with his own set of problems.

In the Third World, as Gutiérrez puts it in one of his best - known formulations, the theologian's conversation partner is not «the nonbeliever» but rather «the nonperson.»

Today, liberation theologians worldwide are as prophetic as Amos in denouncing the church's way of supporting oppression rather than vigorously opposing it.

Rather, as our best theologians in this century have increasingly confessed, the roots of much serious atheism can be found in long - revered ideas of God that have not yet been shaped either by the promissory aspects of revelation (especially in the case of the kind of atheism associated with Marx) or by the revelatory image of the kenotic God (especially in the case of the atheism associated with existentialism).

Broadcast by tweets from influential theologians / pastors such as John Piper bidding «Farewell, Rob Bell,» the article's writer is convinced that Bell can no longer claim the title of «Christian» because he suspects Bell of universalism (this decision being made, it seems, simply by viewing the video above and reading the publisher's summary rather than, you know, reading the book first).

Finn was careful in not repudiating former statements but suggested that in the future such criticisms of Rome might better come from individual theologians rather than from the CTSA as an organisation.

Equally, Loomer faults those theologians who advance unambiguous notions of God because their God has less stature, rather than, as Loomer claims, because there is less empirical warrant for an unambiguous God.

Some theologians insist that for the life beyond the grave we must use the word resurrection, as the Bible usually does, rather than immortality, lest we arrogantly claim it as a human right.

This rather enigmatic dictum could perhaps be interpreted in a number of ways, but we have the authority of the great medieval Jewish theologian Moses Maimonides to see the statement as a justification for natural law.

This basic methodological insight was implemented by the results of detailed analysis: William Wrede demonstrated that Mark is not writing with the objectivity or even the interests of a modern historian, but rather as a theologian of the «Messianic secret».

Mainstream religion scholars viewed King as a civil rights activist who happened to be a preacher rather than a creative theologian in his own right.

More conservative theologians, on the other hand, believed that his constant criticisms of Bibelglaube (faith in the Bible rather than the one to whom the Bible witnesses), «credo - Credo» (intellectual assent to the tenets of the Creed) and faith as a bloss Fürwahrhalten etner Lehre (a mere holding of certain doctrines to be true) risked throwing the baby out with the bath water.

I think James Cone is right when he says: «Theologians of the Christian Church have not interpreted Christian ethics as an act for the liberation of the oppressed because their views of divine revelation were defined by philosophy and other cultural values rather than by the biblical theme of God as the liberator of the oppressed.»

Yet strange as it seems, though a new religious expression of some rather old verities has sprung up in our midst, no Christian theologian of any real merit has made any significant effort to make of football — and the wisdom it seeks to transmit — a metaphor for the faith.

In his syndicated article, Fr Richard McBrien (Professor of Theology at Notre Dame) makes a similar point: «The lessening of interest in private devotions is more likely a sign that the Church is spiritually healthier now because its spiritual life is, as the Council hoped it would be, rooted more directly in the liturgy itself and especially inthe Eucharist» (The Tidings, Los Angeles 28 March A Matter of Health Many theologians in fact rather look forward to the withering of private devotions, as a vindication that maturity has arrived.

David King became our personal theologian and one thing that impressed me deeply at the time was this contention of his: he often contended in a rather robust manner that every problem that he encountered as a pastoral counselor could be traced to a «spiritual» problem.

Though the curtain of secrecy is drawn over such meetings (one of the abuses that Boff had criticized in his writings), Boff emerged from the encounter smiling, believing that he had made the point that, when dealing with liberation theology, the church ought to consult people directly involved in the struggle, rather than relying solely on European theologians who, as he told reporters, «look on poverty from the outside, from a position of security, in a paternalistic way.»

The broadcasters» strength has been in their capability as technicians of the medium rather than as theologians or philosophers.

He was one of the minority of theologians who were ultra-papalist and regarded the papacy as a divine, rather than human and merely historical, institution.

But insofar as there is real discontinuity, insofar as the apprehension of the holy is direct and not mediated by the community, or insofar as the understanding of the human situation is the result of radically independent reflection, we have to do with a prophet, a seer, or a philosopher, rather than with a theologian.