Sentences with phrase «as public theology»

But in spite of the cognitive elite, philosophical liberalism has not completely destroyed biblical religion as public theology or republicanism as the ideology of the common good and the public interest.

Not exact matches

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

A ferocious critic of accommodationist Christianity, Bonhoeffer, within a short time of leaving Berlin, had shed forever the martial nationalism that was Harnack's public posture, as well as the softer type of political acquiescence that went with traditional Lutheran «two kingdoms» theology.

At that point I hadn't had as much evidence presented to me, and although I tended to believe the story already, I decided to split the public theology from the private behavior when I reviewed The Didache.

Bandwagon «wave - of - the - future» theology has proven to be a very hazardous occupation in an era of accelerating change, especially when the continuities of history are not as evident as its discontinuities, and when the media focus the public eye upon society's distortions rather than its solidities?

It is written as a response to an important and impressive movement of theology into the public arena since the mid-sixties.

And there is, in fact, very little evidence that champions of ecclesial pluralism have bent over backwards to insure that their opponents are given a fair hearing on occasions of public debate, nor are they conspicuously tolerant or open - minded when they happen themselves to be in positions of extra-ecclesial authority — as journal editors, perhaps, or as deans of theology faculties.

A public theology is thus focused on what is truly holy as a life - and - death - orienting question that links mind and heart, personal life style and community - building.

The reform of canon law is still far away... in short, there is nothing like a new Pentecost to be noticed, but rather quarrels and alienation among Catholics themselves, new unsolved questions in theology as well as in Christian living on which we had seemed to be agreed before the Council, the continuing silent apostasy of the masses, the rejection of faith, Christian morality and conviction in public life.

A public theology is not only God - centered; it is «logos» - centered, For Christians, this has specific meaning within the church; but it has a meaning beyond the faith community as well.

Indeed, they hand over that public role of theology to the coercive tactics of a resurgent reaction announcing itself as the «Moral Majority.»

This strategy let him keep his most specifically Christian beliefs somewhat private, even as he never shied away from a public theology of praising God's creation.

I attempted, therefore, to develop public criteria for the truth of art and religion as distinct but related disclosures of truth (for systematic theology).

Academic theologies (with their focus on such questions as method, the disciplinary status of theology in the modern university, the relationships of theology and religious studies, and the development of public criteria for theological language) are obviously related principally to the public of the academy.

As a discipline, theology has the peculiarity of being related to three distinct publics — academy, church and society.

Reminiscent of the classical view, Pannenberg sees theology as a public discipline related to the quest for universal truth.

The use of social science suggests that the question of the public character of theology is best posed first, as noted above, as a question of these different publics to which theologies are addressed.

But theological ethics as principle and procedure is crucial if practical theology is to equip the church to take a thoroughly critical role in public life.

A full defense of this intuition as true (i.e., as «public») demands the kind of argument and modes of reflections which I have attempted in my recently completed work on systematic theology (The Analogical Imagination).

Indeed, a «sociological imagination» is slowly transforming all theologies — sometimes with unsettling and explicit power, as in the use of critical social theories in political and liberation theologies; sometimes with more implicit but no less unsettling effect, as in the increasing use of sociology of knowledge to clarify the actual social settings (or publics) of different theologies.

An ethic of virtue and character — either in its more Christian form, as in the theology of Stanley Hauerwas (A Community of Character [University of Notre Dame Press, 19821), or its more secular form, as in Alasdair McIntyre's After Virtue (University of Notre Dame Press, 1982)-- can never advance convincing reasons in public conversation.

He does this in two important respects: the first is in regard to the standoff between the attempts to show that theology engages the whole person because it is something «subjective» and personal and the attempts to show that it does so because it is something «objective» and public; and the second is in regard to efforts to replace the picture of theology as a movement from theory to practice by new pictures of the relation between theory and practice.

As Christians, we need to articulate an ethic for public servants and a theology of power.

Indeed, I still believe that the question of an adequate paradigm for theology as a public form of discourse remains the most important item on the contemporary theological agenda.

The general question «What is theology as a discipline informing public discourse?»

Would theology's full task as a public discipline now be secure?

Though he prefers the older word «piety» — with its deep rootage in Roman history and Calvinist theology — J. I. Packer offers a succinct positive definition of Christian spirituality as an «enquiry into the whole Christian enterprise of pursuing, achieving, and cultivating communion with God, which includes both public worship and private devotion, and the results of these in actual Christian life.»

Michael Hanby's «A More Perfect Absolutism» (October 2016) is public theology in the critical mode, as are portions of Laudato Si».

It has a properly confessional and hermeneutical stance before its ecclesial public, and it would be helpful if process theologians saw it more clearly as a distinctive endeavor, which is neither philosophical nor practical theology.

For the remainder, such as most of the new independent evangelical churches, their distaste for liberation theology and their understanding of the church's proper role in the public arena derive not from «an ideology of the national security state» but from sincerely held beliefs about theology, politics, and economics.

As compared to the critical and prophetic, the political mode of public theology is often fraught.

I wish to maintain, however, that despite her apparent indifference to both theology and the public realm, she can be read as a public theologian.

But it seems to me that we harm the cause of public debate and reason if we do not attend to what's at stake in Christian theology itself as we do so.

If theology is to regain its status as a significant intellectual and practical activity within the church, the university and our broader cultural and public life, then seminaries and divinity schools will have to give renewed attention to this venerable but threatened discipline.

As scholars such as Christian Brugger have argued, the Catechism of the Catholic Church, most particularly in its revised form, seems to treat the death penalty, not primarily in terms of the special public authority of government, but in terms of the moral norms generally used in Catholic moral theology to govern the use of force in private self - defensAs scholars such as Christian Brugger have argued, the Catechism of the Catholic Church, most particularly in its revised form, seems to treat the death penalty, not primarily in terms of the special public authority of government, but in terms of the moral norms generally used in Catholic moral theology to govern the use of force in private self - defensas Christian Brugger have argued, the Catechism of the Catholic Church, most particularly in its revised form, seems to treat the death penalty, not primarily in terms of the special public authority of government, but in terms of the moral norms generally used in Catholic moral theology to govern the use of force in private self - defense.

Instead, I learned how to become a better public speaker, the theology of that seminary's particular variety of Christianity and how to get and keep a job as a religious professional.

Again, the evasion is readily applicable to feminist theology: «I can accept women as equals and co-workers in the public world, as long as my wife remains a traditional homemaker; I'll support the ERA, but I won't have to change my own life style; it's all right for women to become ministers, but my congregation will never call one as pastor; it's OK for a few women to come into our system, as long as their presence requires no major structural changes.»

It has not been my purpose here to evaluate the whole checkered story of civil religion and public theology in our national history but only to point out they have been absolutely integral to one aspect of our national existence, namely, our existence as a republican people.

Yet Jefferson's hope for a national turn to Unitarianism as the dominant religion, a turn that would have integrated public theology and the formal civil religion much more intimately than was actually the case, was disappointed and public theology was carried out predominantly in terms of biblical symbolism.

To treat communication in the church as if it were public relations is both faulty theology and inept administration.

However, the former misconstrues the relation between theology and action, as though theology were theory systematized in the academy to be applied in practical cases later on; and the latter misconstrues the relevant pluralisms, as though they were alternative outward and public manifestations of a single mode of inwardness.

«Liberty» is as close as we get to an ethical norm, and that term is deeply ambiguous, depending on whether it is, in John Winthrop's words, freedom to do the just and the good (Christian freedom) or freedom to do what you list (the freedom of natural man).10 While American civil religion remained extremely vague with respect to particular values and virtues, the public theology that fleshed it out and made it convincing to ordinary people used it with more explicitly Christian, particularly Protestant, values.

Better to explain the nature of theology in terms of the church's life and mission as a community active in the public realm.

It is necessary in order to make credible that education in theology effectively bears on the totality of human life in the public realm as well as in the private.

Various parts or implications of this position are also finding their way into a variety of pastor - oriented journals, as can be seen in Cobb's arguments against free trade in Theology and Public Policy, [5] his exchanges with Dennis P. McCann in The Christian Century over NAFTA, [6] and his debates with Robin Klay in Perspectives over GATT.

An artificial intelligence innovator and a professor of moral theology and ethics cast a unique light on profound questions concerning how we as humans experience the world, think and relate to technology at a public lecture sponsored by the American Association for the Advancement of Science Dialogue on Science, Ethics, and Religion (DoSER).

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He has testified as an expert witness on the theology, ethics, science, and economics of climate change policy before the U.S. Senate Environment and Public Works Committee and the Energy and Environment Subcommittee of the U.S. House of Representatives Committee on Energy and Commerce; briefed the White House Council on Environmental Policy; delivered a paper at a conference at the Vatican sponsored by the Pontifical Council for Justice and Peace; and spoken at the 2008, 2009, and 2010 International Conferences on Climate Change and at colleges, churches, and other venues.

We explore the ethics of climate engineering through four lenses: legal protection of human rights, public policy, theology and moral action, and culture as ethical inquiry.

Harville earned his Ph. D. in Psychology and Theology from the University of Chicago, received an honorary doctorate from Mercer University and many other awards for his 50 + years as a clinician, author, trainer, and public speaker.