Sentences with phrase «called process theology»

Certainly theology of this sort is called process theology and has been a major contribution to the development of the movement.

This occurred during a class at seminary that included an introduction to something called Process Theology.

So my friends Tripp and Bo from Homebrewed Christianity have been talking... and talking... and talking... about this thing called Process Theology.

Not exact matches

It is a matter of personal confession that Whitehead's metaphysics, via process theology, the Marxist analysis of capitalism, via Latin American social analysis, and Biblical study, via the theology of liberation, have jointly served to flesh out a vision of reality in which the divine call to socialist revolution has been confirmed and rendered fully compelling.

Can a process theology account for the just God of the Bible who is, if I am not mistaken in my exposition up to this point, now calling his people in Latin America to revolution?

But I must mention especially a work by the late Daniel Day Williams called The Spirit and the Forms of Love (Nisbet, 1968); this is a full - length presentation of a process - theology systematic, soundly argued, eminently readable, and deeply Christian in tone.

The author found decisive help in Whitehead, and, out of that, what has been called in later decades «process theology,» was born.

Whitehead entitled his explosively original «essay in cosmology,» Process and Reality.1 The title led to a subsequent emphasis on a way of thinking called «process thought,» or «process theology,» among those who came under his towering infProcess and Reality.1 The title led to a subsequent emphasis on a way of thinking called «process thought,» or «process theology,» among those who came under his towering infprocess thought,» or «process theology,» among those who came under his towering infprocess theology,» among those who came under his towering influence.

Thus process thought can articulate a philosophy or theology of promise (not just «hope») as what John B. Cobb has named the «call forward» (GW 45).

With regard to the question of justice, the claim that Whitehead's philosophy contains «latent counterrevolutionary tendencies,» and the call for a revolutionary process theology, there seem to remain only a few necessary remarks.

On this basis, we can see the stance process theology should take to that movement called anti-foundationalism On the one hand, there is much that comes under this name with which we should agree.

I should also follow them with an account of the traditional view of death, judgment, heaven, and hell, the so - called last things, as they have been interpreted in the historic Christian theologies, although once again I believe that the process of demythologizing is necessary at this point also.

In a nice comparison of process thought and the death - of - God movement, Richard E. Weingart calls for a similar development of process theology; see «Process or Deicide?process thought and the death - of - God movement, Richard E. Weingart calls for a similar development of process theology; see «Process or Deicide?process theology; see «Process or Deicide?Process or Deicide?»

As I understand my assignment for this conference, it is to represent a «methodological alternative in process theology» that has been given the name «rationalist» so as to facilitate its distinction from two other such alternatives, the empirical and speculative so - called.

Current theological interest in process philosophy sets the stage for a new confrontation between what might be called the cosmological perspective of philosophy and the historical perspective of theology.

God is affected by the pain of creatures, is genuinely responsive to their calls, acquires experiences as a result of these interactions that were not present beforehand — all ideas familiar to readers of process theology (or Jürgen Moltmann's The Cruel God).

God is affected by the pain of creatures, is genuinely responsive to their calls, acquires experiences as a result of these interactions that were not present beforehand — all ideas familiar to readers of process theology.

Neo-orthodox theologians exclude science as a methodology for theology because of their claim that theology gets information in quite a different way, namely by a process called revelation.

P. Victor Premasagar in his article, «The Gods of Our Fathers - Towards A Theology of Indian Religious and Cultural Heritage», 4 has called for a sensitive, critical and inclusive appraisal of dalit religions in the process of our theologizing.

Process theology, or what Charles Hartshorne prefers to call neo-classical theology, has links with the theology of the early church fathers who were influenced by Greek thought, Socinus in the sixteenth century and the philosopher A. N. Whitehead of this century, who took science more seriously than his contemporary philosophers and theologians.

This neo-classical conception of God, as it is sometimes called, is reflected by all process theologies, but in different ways.

This is the process for which process theology calls.

Thus we turn now to these differences, first examining what we have called «empirical» process theology.

When this conceptuality, which has come to be called «process thought» (because of the title of Whitehead's famous Gifford lectures Process and Reality), is used for theological purposes — as in this book I shall be doing — it has been given the name «process theology.process thought» (because of the title of Whitehead's famous Gifford lectures Process and Reality), is used for theological purposes — as in this book I shall be doing — it has been given the name «process theology.Process and Reality), is used for theological purposes — as in this book I shall be doing — it has been given the name «process theology.process theology.»

Similarly, Christian process theology can be anything said about ultimate issues by those who call themselves Christian and employ the conceptuality of process philosophy.

Between the process of creating and the sense of calling, womanist theology will one day present itself in full array, reflecting the divine spirit that connects us all.

I am not satisfied with calling this the power of «persuasion,» which tended to become paramount in much of process - relational theology.

For a view that applies the technical Whiteheadian view of society to human societies, the theological notion that the Jesus - event is the common element of form that is the defining characteristic of the society called the church, see Lee, Bernard, SM., The Becoming of the Church: A Process Theology of the Structures of Christian Experience (New York: Paulist Press, 1974), pp. 55 - 207.

Three central ideas from this book are in the process of becoming part of the general intellectual equipment of a good many younger observers of the American scene, both those with and those without an interest in what is usually called theology.

«1 If to be a Christian means to pray to a supreme person who can satisfy the prayers of the devout, or if a Christian is necessarily a supernaturalist who holds that God is a power who brought the world into being out of nothing, then Whitehead was not a Christian or a Christian philosopher, and it is ridiculous to try to make him the patron philosopher of a movement now called «process theology.»

Strangely, however, Systematic theology, read at the Trinity Theological Seminary also called Trinity College Ghana, is a certificate programme not requiring a cumbersome process of thesis and its defense before a panel of the top - level academicians, thus making Rev. Martey's «professor» title a mystery.