Sentences with phrase «deeper theology of»

The recent sacramental rites published by Episcopalians, Roman Catholics, Lutherans, the United Church of Christ, Presbyterians and United Methodists have a much richer and deeper theology of God acting in and through the sacraments to give himself to us.

I saw a cultural Christianity cut off from the deep theology of the Bible and enamored with books and audio and sermon series tying current events to Bible prophecy — supermarket scanners as the mark of the Beast, Gog and Magog as the Soviet Union or, later, Saddam Hussein or al - Qaeda or the Islamic State as direct fulfillments of Bible prophecy.

Not exact matches

from the University of Virginia and has done graduate work in theology at Tuebingen, feel such deep distress and ambivalence, even shame, over their decision to stay at home for the sake of their children.

As for theology, the word means speaking - of - God, which in Christian terms means speaking of the One who is Truth — the Truth Who makes us free in the deepest meaning of human liberation.

I think there is a clear lead in this blog it is leading towards genuine truth, towards humility, towards love, towards an ever deeper understanding of theology, towards a dynamic faith.

Yet some of the most substantive theology being written by Baptist scholars today comes from a little - known circle of mostly younger moderates who have shown a surprising interest in quite traditional themes such as the deeper meaning of baptism and the Lord's Supper, the covenantal disciplines of congregational life, and the positive role of creeds and confessions in the life of the church.

But I care enough about Bob to talk with him honestly about our deepest differences — including my assessment that on both halves of the Snow couplet, public Mormon theology and traditional Christian orthodoxy are still far apart.

Luther's impatient arguments for the reform of sacramental practice and theology, and his frequent vilification of received usages and opinions, should not therefore be allowed to obscure what might be called his «deep catholic» commitment to the sacramentality of grace, with its unmistakable Patristic resonances.

I suspect this is Spirit - led to consider some deep examination of perversion of theology.

My entire concept of God shifted in that moment, leaving my brain and my life and my theology to catch up with what my soul now knew deep.

And yet, as Jones points out, no aspect of Christian theology has a deeper resonance with feminist analyses of oppression than the doctrine of sin.

Between tears of deep sorrow and tears of joy, I was at least able to «open my eyes» to this beautiful theology and mark the juxtaposition of life and of death in the everyday.

He desires here to record his deep appreciation of the service of these men: Dr. Henry E. Allen, University of Minnesota, read the chapter on Moslem Sacred Literature; John Clark Archer of Yale University, on the Sikh Scriptures; Swami Akhilananda of the Ramakrishna Vedanta Society of Boston, and Swami Vishwananda of the Vedanta Society of Chicago, on Hindu Scriptures; Dr. Chan Wing - Tsit (W. T. Chan), Dartmouth College, on the Chinese Literature; Dr. Clarence H. Hamilton, of Oberlin Graduate School of Theology, on Buddhist Scriptures; Dr. D. C. Holtom, on the Japanese Sacred Books; Dr. Charles F. Kraft, of Garrett Biblical Institute, on the Old Testament; Dr. George E. Mendenhall, of Hamma Divinity School, on the Babylonian Literature; Dr. Ernest W. Saunders of Garrett Biblical Institute, on the New Testament; and Dr. John A. Wilson of the Oriental Institute, University of Chicago, on the Egyptian Literature.

It will be a theology that focuses, in the broadest and deepest sense, on the incarnational presence of God in the world.

In Oriental Mysticism, Altizer describes faith as the «will to nothingness pronounced holy,» 33 and in «Theology and the Death of God,» he states that «eschatological faith is directed against the deepest reality of what we know as history and the cosmos.

If everything we do from the first awakening breath of our day until we close our eyes at night doesn't reek of love; if our theology, doctrine, missional statements and creeds are born out of a need to «convert» rather than a deep and innate need to love those around us (aka, our neighbors), than all we have become is an annoyance and a disgrace to the communities around us, (clanging cymbals, anyone?)

I would suggest there is a deep poverty when it comes to a theology of friendship in many Christian communities and this, quite naturally sets up this triangulation.

The presence of other divergences too (David Moss's luminous piece on friendship stands very well alone), the dispersal of the group on both sides of the Atlantic, and the fact that some members are already deep into other conversations all suggest that as a movement it will (at least in Britain) either fragment or at best fare like feminist, liberation and nonrealist theologies, and have its main influence as a point of reference and interrogation.

I'd take a deep / meaningful conversation with a human being (of any faith / non-faith) over a volume of systematic theology any day.

Prescription: This situation calls for «a new trajectory of thinking -LSB-...] a deeper critical evaluation of the category of relation -LSB-... using] metaphysics and theology, -LSB-...] a metaphysical interpretation of the «humanum» in which relationality is an essential element» (n. 53 - 54, see also n. 9, 19, 31, 33, 43).

This contributed towards the Church's deeper understanding of her own mystery and particularly to the development of the theology of the Mystical Body through theologians likeHenri de Lubac and Pope Pius XII.

At the same time, Francis called for greater mercy for divorced and remarried Catholics, and asked for a «deeper theology» of women in the church.

More than 1,000 people are expected to enjoy a mixture of accessible practical theology for new believers and deeper Bible study this year.

And it was bounded just as powerfully by the shared and deep belief in the theology of the church.

I believe the theology of nature has a particular and peculiarly important role to play in bringing out the deeper shared concerns on many (even all) of the «theologies of.»

The pope likewise called for greater mercy and compassion for divorced and remarried Catholics, who have long felt marginalized in the church, and asked for a «deeper theology» of women in the church.

This theology has led to a deeper understanding of what Calvin knew and rejoiced in — God's use of signs to accommodate himself to our capacities.

Stratford Caldecott, on Zenit.org argues, in a piece entitled «Metaphysics has returned: And more overlooked themes of new encyclical», that «the encyclical takes Catholic social teaching to a new level by basing it explicitly on the theology of the Trinity and calling for «a deeper critical evaluation of the category of relation.»

One reason for resistance to the greening of theology is a fear that this deep - seated humanism will be weakened.

I've been reflecting on this a lot recently, as I've been talking with loved ones about how to move past some of my «issues» (read — anger, obsession, deep - seated hatred) with some of the tenants of Reformed theology.

The writing of Black Theology and Black Power (during the summer of 1968) was a deep emotional experience for me.

Our deepest divisions concern theology and doctrine, and this problem admits of no immediately obvious remedy, because both churches are so fearfully burdened by infallibility.

Can they develop theologies of ecology that affirm the intrinsic value of all life, as do the deep ecologists and most others within environmental philosophy, and that also affirm the care of a compassionate God for the poor and oppressed, as do prophetic biblical traditions?

In all of these cases von Balthasar reads «secular» sources in a way that shows their natural openness to theology, and in turn he reads theology in a way that probes the deepest questions posed by secular works.

The fundamentalist - literalists (Baptists, Church of Christ, certain Methodists) have marvelously deep traditions of piety and sincerity, but my study of theology and science has inoculated me from the simplicity of their belief system.

Black theology has its deepest rootage in the experience of enslaved and oppressed Africans, and in their appropriation of the witness of scripture; but not in the philosophical and theological traditions of the Western academy and in its medieval and Greek forebears.

If you read John Paul's encyclical Theology of the Body, you will see that the Church advocates deep and freely given intimacies between spouses.

I will return to these themes below, but for now my point is a simple one: Catholic moral theology needs to reestablish a connection with the broader and deeper just war tradition, and especially with the form given that tradition in the classic period of its development.

An effort to analyze the authority of the ministry as this was exercised and recognized in the early and medieval Church and in the centuries immediately after the Reformation would lead us deep into social history and psychology, into theology and political science.

Whereas Wesley came to his theology chiefly out of his study of the Bible and his personal experience, Whitehead was a mathematical physicist trying to make coherent sense of deep perplexities created by new discoveries in the early part of this century.

Psychosis / most psychiatric illnesses often arise in adolescence or in early adult life however 75 per cent of children with mental health disorders / issues do not get the help they need — I fell into that 75 per cent, I was misdiagnosed by a doctor and then the self - induced trance - like altered state of consciousness induced by intense / deep meditation and prayer coupled with the theology about how prayer and God work in a Christian's life (more on this below) just pushed me right over the edge.

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.»

The starting point of Holloway's theology is quite explicitly an unequivocal acceptance of what is revealed, as defined by the Catholic Church, and a deep respect for the accumulated tradition of Catholic thought.

In these dual aspects of deep theology and spirituality lies the authentic relevance and future of the Second Vatican Council.

This, to my mind, is the crucial problem confronting postliberal theology: How do you employ such a tool of intelligibility as analogy in a way that preserves the tension between what is manageable and unmanageable in the deeper experiences of creaturely existence?

Edward Holloway, the founder of the Faith Movement, who died in March 1999, was amongst those deeper and subtler minds who early on recognised the passing of the «old synthesis» and the urgent need for a development of theology and doctrine to meet the needs of the times.

From the point of view of process theology this change is a great gain, but it remains to be seen how fully it can be worked out without deeper alteration in the Kantian philosophy which thus far has shaped his thought.

Some of us who have no deep learning in history, but yet a sense of history, found that assertive title — The New Theology — a little ominous.

Most of us felt this contrast as a deep challenge, and it was a challenge precisely because the secularity that threatened our theology and even our religion represented such a compelling lure to us — in fact, as we recognized, it represented in many respects a major, or the major, aspect of our own self addressing us.

In Process and Reality Whitehead wrote: «When the Western world accepted Christianity, Caesar conquered; and the received text of Western theology was edited by his lawyers... The brief Galilean vision of humility flickered throughout the ages, uncertainly... [T] he deep idolatry, of the fashioning of God in the image of the Egyptian, Persian, and Roman imperial rulers, was retained.