Sentences with phrase «best theological understandings»

Not exact matches

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

With a populist approach centered on the sensus fidei of Catholics unencumbered by theological theories, Buttiglione claims that a simple interpretation of Amoris Laetitia will be the most faithful one, the one best able to understand and appreciate the pastoral novelty proposed by the pope.

We are suggesting (with George Lindbeck and others) that it is the task of those committed to the theological enterprise to develop the linguistic skills that can help congregations better understand the common but no less theologically significant activities that constitute their lives.

At the crassest level, the level the theological expert at the next table should understand, belief in heaven makes saints as well as suicide bombers.

A theology we must have, and it should be the best theology that is available for us, carefully constructed and critically understood; but we must not make the mistake of thinking that when we have enunciated and then expounded some theological proposition, be it from the golden middle ages or from Karl Barth, we have thereby communicated the gospel of the living God.

Indeed, recent books about how best to understand theological education include proposals by both Edward Farley, in TheoIogia, and Charles Wood, in Vision and Discernment, [16] paideia as the central model quite deliberately and self - consciously.

At bottom, changes in a school's concrete identity come by decisions it makes, deliberately or inadvertently, about three factors we noted in chapter 2 that distinguish schools from one another: Whether to construe what the Christian thing is all about in some one way, and if so, how; what sort of community a theological school ought to be; how best to go about understanding God.

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

The illusion that the now is either so insignificant and commonplace as to be unworthy of study, or that it is so well known anyhow — without analysis, critical reflection, or even systematic observation — as to be beneath serious notice, has become all too characteristic of a theological tradition that knows perfectly well that we can not understand either God's grace or man's sinfulness without in some fundamental sense understanding the other first.

Theological literacy comes to mean the ability to identify a good contemporary cause, not the ability to understand the Bible in its original context, And that way, he thinks, disaster lies.

Our Biblical and theological references and concepts must be understood in a new way as well.

We could better call it a theology of frustration, since this would be an attempt to acknowledge the frustration which must lie at the heart of every theological endeavor: trying to make clear what is beyond our powers of understanding.

For Berger, then, the theological enterprise is best understood as a process of «induction,» in which one mediates and interprets personal experience in conversation with one's religious tradition.

We must continually look again at our presuppositions and intellectual commitments as new scientific findings or theological insights emerge — not to reject one side or the other, but to gain a better understanding and appreciation of creation and the role of humanity in it.

But of course the creedal statement, hallowed as it is by centuries of use during the celebration of the Eucharist, can be understood only when it is seen as a combination of supposedly historical data, theological affirmation put in a quasi-philosophical idiom, and a good deal of symbolic language (with the use of such phrases as «came down from heaven», «ascended into heaven», and the like).

Though I own nearly 10,000 books, read Greek and Hebrew in my study, and can use theological terms with the best of theologians, people often say that my teaching is easy to understand, helps them with their questions, and provides guidance for practical Christian living in this world.

sounds more like «corporate brainstorming», but what I was trying to suggest is that it appears that we're witnessing (not intentionally) an evolving understanding of what wd become more central to the narrative and eventually orthodox.That is, if you cdn't believe it, you were out the door.A good example wd be the higher Christology that the fourth gospel reflects and more specifically, the virgin birth which it (like Mark and Paul) doesn't mention.If the birth narratives that we're familiar with are absent from the earliest gospel and the most theological gospel that came decades later, and can only be found in the other two gospels that we know used the first, it at least suggests a growing and evolving understanding of who Jesus «was» and «is».

This is not to deny that those who are educated in biblical studies and at the same time enlightened by the Spirit are able to understand the cultural and theological ramifications of the revelation of the Word of God far better than those who are illiterate in these areas.

Thinking about theological education as a participation in the symbolic will include the construction and engagement in present and future symbolic patterns as well as understanding and interpreting symbolic thought in past centuries.

The din of many a theological battle has raged round these words, the writer of which would have probably needed a good deal of instruction before he could have been made to understand what the fight was about.

Those who fear MacIntyre's position might commit him to some form of confessional theological position should be comforted by his adamant declaration that his metaphysical position, his account of natural law, as well as his understanding of practical reason and the virtues are secular.

Best of all, this book closed with several chapters on pertinent theological questions for today, such as how to reconcile the Bible and science, how to understand the violence of God in the Old Testament, and how to make sense of what the Bible teaches about women, homosexuality, and the fate of those who have never heard the gospel.

Jews should understand that Christian disagreement with certain political policies of the state of Israel entails a theological as well as a political judgment.

The understanding that Christ fulfils all that is good in human nature and in creation can be lacking in these theological circles (with notable exceptions, of course), so there is not always a strong emphasis on the link between liturgy and the rest of life.

Proceeding from the purpose of presenting an understanding of Christian ethics that is biblically and theologically informed, as well as practically relevant and intelligible to theological students, laity and clergy, Dr. Harkness describes the direction she will take in developing her thesis that there is no fixed or inflexible code of Christian morality.

There may well be earlier theological reflections on Paul's assertion that God's weakness is more powerful than what we typically understand as power, but I have not surfaced them.

It is an interpretation based on my best attempt to study the grammatical, historical, cultural, and theological contexts of Scripture, but in the end, it is only my understanding of what the text is saying.

But they would have learned in our course that there is no good theological reason to object to any scientific attempts to understand religion, even in evolutionary terms.

Thus the clinical and theoretical material is integrated; psychological and theological understanding is related; and the student is helped to think critically about his own work, to benefit from the insights of his peers as well as those of his teachers, and to honestly face the problems involved in his relationships with others.

[6] If a theological school wants to understand God more truly, surely it would be better — to make yet another counterproposal — to focus study on the Word of God that not only calls congregations into being and nurtures them but also judges and corrects them.

[4] If a theological school wants more truly to understand God, surely it would be better — to make a counterproposal — to focus its study on that greater tradition than on individual congregations within it.

That allowed me to show why various subject matters that ought to be studied by a theological school (e.g., Bible, Christian history, theology, psychology and sociology of religion, etc.) are best studied in their theological significance (i.e., as means to understanding God) by studying them in their relation to the common life of actual congregations.

Indeed, it is precisely by raising these controversies in the process of studying actual congregations that the meaning and importance of contested theological views are best understood.

It is for this reason that I consider it the first and primal act of ethical and theological consideration what the well - known theologian of the «phenomenon of man», Pierre Teilhard de Chardin, refers to as the responsibility of «seeing», of being able to «understand» the «phenomenon» and the «facts» of history and human development that are taking place within the wider spectrum of the movement of the human spirit to move beyond where it currently stands into a different and perhaps higher level of its manifestation.

[5] If a theological school wants to understand God more truly, if truth is really the issue, surely it would be better to focus study on the foundations that justify our getting involved in a congregation in the first place.

I've been thinking about the people I know who understand many theological / Biblical issues very differently and yet get along very well as loving brothers who level no accusations against each other.

Reading these essays and the give - and - take that occurs in them will enrich anyone seeking to better understand both the differences between process thought and the Open expression of evangelical theology and the potential for significant development in theological responses to the contemporary religious and intellectual context.

The question of whether the shooting is best understood as an act of evil or as the product of a serious mental disorder is more than just a theological issue.

The ontology of Upadhyaya's Jesus can not be understood without pointing to the structure of the Divine triune Reality that he inherited from Sen.. The following paragraph best captures the theological framework of Sen, which becomes the basis for Upadhyaya's interpretation of Jesus Christ (Ibid: 228):

I think of the guy (supposedly a Jesus follower — he seemed to understand some theological concepts very well) who asked me «So it's o.k. to go to a prostitute, right?»

Karl Barth understood this well when he wrote: «Strange as it may seem, it is still true, that those who fail to understand other churches than their own are not the people who care intensely about theology, but the theological dilettantes, eclectics, and historians of all sorts; while those very men who have found themselves forced to confront a clear, thoroughgoing, logical sic et non find themselves allied to each other in spite of all contradictions, by an underlying fellowship and understanding, even in the cause which they handle so differently and approach from such painfully different angles.

The theological school is a place where young men are taught to understand the world of God in which the Church operates and the operations of the Church in that world, but it is clear that they can not be taught unless those who teach them as well as they themselves are constantly in quest of such understanding.

When I first heard Torrance lecture at Fuller Theological Seminary in 1981, he was also lecturing at Caltech, and he claimed that the scientists understood his realistic theology better than the theologians!

Well, of course these days we now have a better understanding of that whole system and we know in fact it is all gravity, but had we taken Newton's perfectly theological claim about that and we just had been satisfied with that notion, then we wouldn't have done any of that science.