Sentences with phrase «contextual theology»

David Barclay is the Faith in Public Life Officer at the Contextual Theology Centre, a charity that helps churches to engage with their communities.

Gregory Baum, «Three Theses on Contextual Theology,» The Ecumenist, 24,1986, 50.

A succinct theological critique of the sociological approaches of Hans Mol (classical functionalism), Max Weber (pluralist / symbolic sociology), and Karl Marx (conflict sociology) can be found in Baum's «Three Theses on Contextual Theology.»

But this does not mean that the divine and exalted Jesus of nineteenth century theologians is outdated and irrelevant for contemporary contextual theology in India.

Through what may appear as loss of its scientific character, contextual theology gains in its evangelical quality.

Contextual theology is interpretation of life in concrete context as lived, as practiced.

The path of contextual theology is not so much one from faith to the clarity of knowledge about it, but rather a movement from life to the faith - experience of its mystery through the process of dialogue.

In its dialogue with these sciences, authentic contextual theology will be guided by its fundamental option of being on the side of the powerless, on the side of the victims.

In its analysis, formulation, choice of sources, etc. contextual theology is centered on what happens to those who are continuously pushed to the margins of society.

Life is today the path on which we encounter God, and it is in walking on the path of life in a determined context that true contextual theology takes flesh and bone.

In methodological terms, contextual theology breaks the simplistic framework according to which the context would be that from where questions emerge and Christian tradition are reservoirs from which the answers are derived.

For, in this way, contextual theology understands itself as always on the way, always in search of new and wider horizons.

It is of decisive importance for contextual theology.

Contextual theology belongs to the realm of organic realities and not to the world of architechtonics.

In other words, contextual theology requires revision of the dominant understanding of the universal which is still very much marked by the ecclesial praxis and attitudes of 19th century Europe.

A contextual theology which is sensitive to listen to the speaking of God today will also be in a position to discern from the Christian past also those things which enable it to listen to his Words today and translate them into action.

Let me then conclude with the words of Rabindranath Tagore, a great modern poet of India, to say what kind of feelings and excitement the venture of contextual theology could bring to our hearts:

Rather the partial and provisional character is the strength of contextual theology rather than its weakness.

Evangelicals are increasingly becoming involved in contextual theology.

What is remarkable is the fact that this definite option of contextual theology represents a crucial turning point in the history of theology.

To the extent Christian faith is brought in relation to the promotion of life and its defense, it acquires the character of a living faith giving birth to a living contextual theology.

Contextual theology is a general designation, and it exists concretely as dalit theology, as eco-feminist theology, black theology, Minjung theology, etc..

It is through identification with the excluded that contextual theology derives its power and incisiveness; it acquires its true evangelic character.

Contextual theology is based on the conviction that God's saving Word comes to us today concretely within our context and our historical circumstances.

In the light of all this, we can say that there is no greater preparation for doing contextual theology than to increase the capacity for dialogue.

And yet, it would not be a contextual theology if it fails to start from the traumatic experiences of people themselves caught in the midst of the Tamil - Sinhalese bloody ethnic conflict.

Let me illustrate the difference of this theology from contextual theology, with reference to the issue of the local church.

Contextual theology means, among other things, entering into a fresh dialogical relationship with our roots, our own cultures, our own primordial language through which we are, and experience the world.

I think it is appropriate to perceive contextual theology today as «vita quaerens dialogum» (life - seeking dialogue).

And in some cases, the geographical factor may circumscribe a particular contextual theology.

This, I think, is a principle, which the experience of any authentic contextual theology will confirm.

Contextual theology does not deny the importance of all this.

It has no circumference either, because every contextual theology knows that it has not fully exhausted the mystery of God or the human, and therefore is open and in dialogue with other contextual theologies.

... the alternative fear... [is] that the growing interest in what some have labelled ethno - theology or «contextual theology» (as opposed to systematic theology) may be done without sufficient attention to a biblically critical analysis of the systems of anthropology and sociology and appropriated by the evangelical..

We have to make contextual Theology.

Thus, it can be noticed that the Indian - Christian theologians are attempting to actualize a more conscientious, contextual theology that appropriates much more seriously the Indian people's religion and culture, which is notably Dalit and tribal in character.

«Popular Religion and Asian Contextual Theology,» in Popular Religion, Liberation and Contextual Theology (ed.

[28] See his article, «In Search of a Context for a Contextual Theology: Socio - Political Realities of «Tribal» Christians in North - East India,» in National Council of Churches Review, Vol.

This assault has been conducted in books (e.g., Paul Gifford's The Religious Right in Southern Africa), newsletters (e.g., Crisis News), on the pages of prestigious academic journals (e.g., Journal of Theology for Southern Africa), and through the putative research of mainline religious organizations such as the Institute for Contextual Theology.

Ellingsen notes that numerous ecumenical breakthroughs resulted from the Second Vatican Council, but mutual respect does not always bridge the gap between the mainline churches with their primary commitment to contextual theology, and fundamentalists as well as evangelicals with their prevailing commitment to biblical authority.

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.

It seemed to us that another virtue of Latin American liberation theology had been to alert North American and European theologians to the fact that they, too, were producing contextual theology from a perspective no less particular than that of their Latin American colleagues.

Speaking to a group of German pastors the other day I remarked that all theologies were contextual theologies.

Bonhoeffer has probably had more influence in South Africa on liberation and contextual theologies than any other European theologian in the 20th century.

Given the global nature of the present challenges to life, contextual theologies alone, however well developed and essential for the context, are not adequate to inspire liberative action that has also to be global.

In this way the method of new contextual theologies such as Third World theology is different from mere speculative theology that does not take the reality of the world as a source of and challenge for a relevant theology.

The renewal of Christian theology in the past three decades has been very much through the development of contextual theologies and consequent liberative action in particular contexts.

Contextual theologies, justice causes, the voices of women and of the global South enrich, but also challenge, traditional theological thinking and styles.

In the 1970s, the ecumenical movement however, gave preference to contextual theologies.

This can be seen clearly in the FO Commission Meetings in Louvain 1971, Accra 1974 and Bangalore 1978.4 In Acera, not only was the actual existence and legitimacy of diverse contextual theologies being recognized, but also it was being implied that comparison and communication between them was possible.