Some scholars believe that Luther found his distinctive answer to this question very early and that
his development as a theologian was mostly a matter of bringing his discovery to dear enough expression that it finally provoked its inevitable conflict.
Those years were the «deconstructive» phase of
my development as a theologian.
Exploring bin Laden's evolution from a peaceful Saudi dissident to America's Most Wanted and shedding light on
his development as a theologian, media manipulator, and military commander, Scheuer produces a closely reasoned, authoritative portrait of America's most determined enemy.
Not exact matches
Missouri Synod
theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or
development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such
as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take
as givens might have been different for the biblical authors.
At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among
theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters
as individual spiritual growth and
development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.
The psychic energy of contemporary pastors,
theologians and church leaders has more often centered on the kerygmatic Word
as it encounters «the problem of history,» on struggles against the idolatries of fascism and Stalinism abroad and racism, classism and sexism at home, or on the
development of the professional skills of ministry.
As previously indicated, it took considerable time for the
development of the concept of a descriptive sociology of religion, implying that the establishment of norms was the concern of the
theologian, philosopher, and social theoretician.
Moreover, two of Hartshorne's former students, Schubert Ogden and John B. Cobb, Jr., are now leading American
theologians who are in the vanguard of the most recent
developments of that creative movement known
as «process theology.»
At the present time,
theologians using an evolutionary explanation of human creation and
development refer to original sin
as the origin of our sinful history.
Heller notes, it is also risky for
theologians simply to ignore scientific
developments,
as many do, for they may then unwittingly retain in their thinking elements of older, scientifically obsolete World Pictures.
And these seeds carry two implications: (1) that the empiricists» own work is not incompatible with these new
developments; and, (2) that most American postmodernist
theologians are not
as original
as they might appear.
«For neo-scholasticism, everything found its place in the «system», but Ratzinger was instinctively aware that truth is more than any system of thought could encompass -LSB-...] His methodology is to take
as his starting point contemporary
developments in society and culture, then he listens to the solutions offered my his fellow
theologians before returning to a critical examination of Scripture and Tradition for pointers to a solution.
For the sake of clarity this can be broken into three periods: the situation prior to the Second Vatican Council and the teaching of chapter VIII of Lumen Gentium; the ecclesiological
developments immediately following the Vatican II; and finally the rediscovery of the Marian profile of the Church, in particular
as expressed in the ecclesiology of the great Swiss
theologian Hans Urs von Balthasar.
Prominent figures in the
development of the postliberal school have included such Yale - trained
theologians as James J. Buckley, J. A. DiNoia, Garrett Green, Stanley Hauerwas, George Hunsinger, Bruce D. Marshall, William Placher, George Stroup, Ronald Thiemann and David Yeago.
When
theologians affirm that every quest for a genuine and lasting polis is identical with the
development of «personhood» in community they should be aware that — at least from a Marxist or revolutionary political point of view — they are serving
as ideological spokesmen for a modern Western or bourgeois conception of politics and society.
American and British
theologians oft en find themselves in significant agreement — drawing on similar sources and reaching shared conclusions — but geographical distance
as well
as the very different church - state relations in the two nations have meant that Christians in one region are often unaware of theological
developments in the other.
As a Latin American theologian I join with pleasure in this acknowledgement as a sign of joy and gratitude for the contribution of K.C., through his writings and commitment to the development of a theology in the Third Worl
As a Latin American
theologian I join with pleasure in this acknowledgement
as a sign of joy and gratitude for the contribution of K.C., through his writings and commitment to the development of a theology in the Third Worl
as a sign of joy and gratitude for the contribution of K.C., through his writings and commitment to the
development of a theology in the Third World.
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.
As a process
theologian I do believe that this tradition can contribute insights to the
development and enlargement of political theology.
Paul's real «originality»
as a
theologian lies elsewhere, in his
development of a novel view of the Jewish law in relation to his Gentile converts.
In 1965, he published his most famous book, at once classic and immediately consequential
as a study in the
development of doctrine: Contraception: A History of Its Treatment by the Catholic
Theologians and Canonists — 533 pages of dazzling historical research, unpretentious erudition, and contextual analysis that concluded by offering reasons why the papal magisterium could and should support some forms of contraception for married couples.
As the Jesuit
theologian Alfred T. Hennelly says, we now need a new «Ockham's razor» to be used for «the careful dissection of the manifold relationships that exist between the ideology of the Western ruling elites and the
development of western theology.»