Sentences with phrase «development of doctrine in»

The development of doctrine in the early Church — the emergence of the creeds — is the story of how people tried to explain mysteries, that is to draw them down into the grasp of human imagination.

Who better to discuss the development of doctrine in the Church than the man who assisted at the Second Vatican Council as a peritus?

One can find a scriptural precedent for the development of doctrine in Christ's claim that «when the Spirit of truth comes he will lead you to the complete truth.»

Not exact matches

♦ Eye of the Tiber, Catholicism's answer to The Onion, has its own interpretation of the Clintonista interest in «facilitating» the development of Catholic doctrine: «A new series of emails released yesterday by WikiLeaks connected to its dump of John Podesta's server show that ancestors of presidential nominee Hillary Clinton attempted to sabotage the Catholic Church by creating the Society of Jesus hundreds of years prior to her nomination.»

Such development of doctrine, typically in response to grave error and deviant traditions built upon such error, is to be understood not as an addition to the apostolic teaching contained in Holy Scripture but as Spirit - guided insight into the fullness of that teaching.

The International Information fundamentally represents the dominance and penetration of the technocratic culture into the life of the peoples in the third World, either in the form of science and technology transfer, or in the form of economic development and coqercial advertisement, or in terms of the inculcation of military values such as national security doctrine and peace propagenda.

The trinity was a theological development from a series of councils in the first 400 years or so of Church development of doctrine.

The insights given through Agnes Holloway are summed up under a key concepta Master Keywhich opens many doors of development in doctrine and philosophy which she called The Unity Law of Control and Direction.

The eternity of the Son was a major concern in the development of the orthodox doctrine of the Trinity in the early church.

Ker then turns to the question of the development of doctrine: the hermeneutic of change in continuity.

I would like to suggest that this important text refers not only to the Incarnation of the Son of God in Bethlehem but also to the Holy Eucharist and that it is prophetic of the Church's development of doctrine, supporting that development, and putting it within a cosmic context.

Whatever its origin — and I myself agree with Wellhausen and others in attributing the identification to the primitive Christian community, as their least inadequate and only possible term for one who was thus both human and divine and yet not God (which would have been unthinkable in their realm of ideas)-- whatever its origin, this first great step in the advance of Christology was of endless significance for the later development of Christian doctrine, and it was of paramount importance for the Gospel of Mark.

(SMW x.) In these lectures as delivered, there was little to suggest that Whitehead was on the verge of devoting serious attention to the development of a doctrine of God.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

In his remarks, Francis indicated a desire to revise the Catechism, to take into account the development of doctrine on the death penalty.

We have already seen how defending God's omnipotence required the development of a doctrine of creatio ex nihilo in Theophilus and Irenaeus, a notion not at all explicit in Genesis 1:2 where, when God began to create, all was «a formless void.»

Although they were all published within the period 1925 to 1929, still there are significant developments in the thought expressed, and these have special importance with respect to the doctrine of God.

In the Essay, Newman identifies several «notes» (he does not go so far as to call them «tests») of an authentic development of doctrine.

One of the most important steps in the development of primitive Christian doctrine, and by far the most important for the tradition embodied in Mark and the Synoptics, took place when Jesus was identified with this celestial figure of apocalyptic expectation.

Perhaps showing how closely he follows the debates that have exploded over his various pronouncements, Francis devoted some time in his remarks to demonstrating that his new position on the death penalty is part of a «harmonious development» of doctrine.

The factors of chief importance in the development of this theology were: (a) the Old Testament — and Judaism --(b) the tradition of religious thought in the Hellenistic world, (c) the earliest Christian experience of Christ and conviction about his person, mission, and nature — this soon became the tradition of the faith or the «true doctrine» — and (d) the living, continuous, ongoing experience of Christ — only in theory to be distinguished from the preceding — in worship, in preaching, in teaching, in open proclamation and confession, as the manifestation of the present Spiritual Christ within his church.

Whitehead proposes, then, that philosophy should take account of these dimensions of human experience, but it does not appear that they should be particularly restrictive or prescriptive in the further development of the doctrine of God.

I also believe that the idea of evolution or development is an essential key to a nonscholastic doctrine of analogy, if only because it is the modern understanding of organic and historical evolution that brought to an end the scholastic idea of Being (as is so brilliantly demonstrated by Arthur O. Lovejoy in The Great Chain of Being).

, we wrote: «Throughout the 1970s, 80s and 90s Faith movement carried the flag in the UK for [orthodox] doctrinal catechesis... made [even less fashionable] by our calls for a real development of doctrine and theological expression... There are now many voices championing orthodoxy... [which] are greatly to be welcomed.»

Doctrinal orthodoxy and loyalty to the Magisterium were not fashionable causes, and they were made less so by our calls for a real development of doctrine and a theological expression of Catholicism to revindicate orthodoxy in the age of science.

And because the Holy Spirit is active in the Church, we also find authentic development of doctrine.

For him the development of doctrine does not simply derive from progress in thought and ideas, but is an aspect of deepening in being and communion of both mind and heart with God in Christ, which is the work of the Holy Spirit in the Church.

Early on, in the chapters on contraception, Wills appears to take the familiar «liberal» position that the popes and their apologists are guilty of thwarting authentic development of doctrine and of ignoring the sensus communis of the laity.

To affirm that in this way a necessary, unavoidable, historical process of development on a large scale in the doctrines which are not defined dogma is legitimate and a matter of course, is not to say that this history does not also contain mistakes, over-hasty (though only provisional and revocable) decisions, cases of short - sightedness and lack of understanding.

Yet if the most important development in that doctrine in Caritas in Veritate is a strong linkage of the life issues to Catholic social - justice concerns, then it is also true that the challenge of this particular encyclical falls more sharply on those who believe that Roe v. Wade was rightly decided, and remedied an injustice in prior American law.»

In his writings there is explicit acceptance of the traditional Catholic doctrine about Jesus and yet also a development of that doctrine with special emphasis on the cosmic Christ adumbrated in the Pauline literature and expounded by Teilhard in the evolutionary perspectivIn his writings there is explicit acceptance of the traditional Catholic doctrine about Jesus and yet also a development of that doctrine with special emphasis on the cosmic Christ adumbrated in the Pauline literature and expounded by Teilhard in the evolutionary perspectivin the Pauline literature and expounded by Teilhard in the evolutionary perspectivin the evolutionary perspective.

Even as early as his 1845 Essay on the Development of Doctrine, written while he was still an Anglican but already more than halfway out the door (he became a Catholic while the book was still in the printery), he was defending the idea of infallibility, and precisely as a bulwark against infidelity in all its forms:

Such a history does not only exist because a very great deal of time and theological development and clarification was needed in some cases before the Church's awareness of its belief had finally fought its way to a clear realization that such and such a definite doctrine of the Church is really contained in divine revelation, is a genuine expression of what has always been globally believed or an obligatory defence against heretical misinterpretation of what has been handed down.

This has immediate implications for the elaboration and development of moral doctrine, for consultative processes and for the free flow of ideas in the church.

The word doctrine is therefore being used in a way that is flexible enough to accommodate the variety of biblical teaching on these and other subjects as well as the factor of development in some themes as we move from the Old Testament into the New Testament.

For that reason only we find now the ruling powers are in the hands of secular non religious ones... The conference above stated that the secular regimes in the West had used the indifference between religions, branches, doctrines by creating «Fitnah» said to be harder than killing... because you get all those with Fitnah to fight among them selves... beside establishing and supporting terrorist groups to get the area unstable far from investment and development environment that has caused the mass immigration of the capital heads, professions and skilled labour hands from their countries to the west and be treated as garbage at countries that they do not belong to whether as culture, race or religion....

His link arises from a thesis foundational to his development of Christian doctrine: all systematic theology is but the explication of what is implicit in God's own self - disclosure.

In the first chapter of John's Gospel» the scriptural starting point of the Logos doctrine of the Church» Logos is a further development of the Jewish concept of God's wisdom.

The expressions and ideas In the Odes clearly show that they belong to a period prior to any systematic development of Christian doctrine and practice and they were the first attempt by a Christian community to express its new found faith.

We are not concerned here to consider the eventual result of this Pauline and early Christian interpretation of Jesus — the development of the doctrine of the triunity of God, with distinctions made between the eternal Father, the Word (or Son) as the «outgoing» of God in creation and redemption, and the Holy Spirit somewhat uncertainly added to round out the three-fold pattern in unity.

Third, he should study the later developments of doctrine as they manifest themselves in Ephesians, Hebrews, I John, etc..

Indeed, with regard to the historical development of philosophy and science we know it to be the case that it was the doctrine of the Fall, which is peculiar to the Judeo - Christian faith, which enabled the Christian culture to maintain an ontological distinction between matter and evil in the face of cultural opposition.

True development of doctrine can only be made on the basis of a faithful continuity of principle with what has already been defined, just as true theology can only be done in the spirit of loyal service of the magisterium.

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.

In Fr Nesbitt's article «The Christ - Centred Vision of Creation», in last November's issue, he pointed out that Newman «found the Scotist perspective to be truest to the Greek Fathers he studied so closely» -LCB- Discourses to Mixed Congregations 32,1 - 2, and 358), and that in The Development of Christian Doctrine Newman says that «the Incarnation «establishes in the very idea of Christianity the sacramental principle as its characteristic» because: «It is our Lord's intention in the Incarnation to make us what He is Himself.&raquIn Fr Nesbitt's article «The Christ - Centred Vision of Creation», in last November's issue, he pointed out that Newman «found the Scotist perspective to be truest to the Greek Fathers he studied so closely» -LCB- Discourses to Mixed Congregations 32,1 - 2, and 358), and that in The Development of Christian Doctrine Newman says that «the Incarnation «establishes in the very idea of Christianity the sacramental principle as its characteristic» because: «It is our Lord's intention in the Incarnation to make us what He is Himself.&raquin last November's issue, he pointed out that Newman «found the Scotist perspective to be truest to the Greek Fathers he studied so closely» -LCB- Discourses to Mixed Congregations 32,1 - 2, and 358), and that in The Development of Christian Doctrine Newman says that «the Incarnation «establishes in the very idea of Christianity the sacramental principle as its characteristic» because: «It is our Lord's intention in the Incarnation to make us what He is Himself.&raquin The Development of Christian Doctrine Newman says that «the Incarnation «establishes in the very idea of Christianity the sacramental principle as its characteristic» because: «It is our Lord's intention in the Incarnation to make us what He is Himself.&raquin the very idea of Christianity the sacramental principle as its characteristic» because: «It is our Lord's intention in the Incarnation to make us what He is Himself.&raquin the Incarnation to make us what He is Himself.»

The vocation of St. John as the apostle of the Divinity of Christ's one person has fed and powered the true development of the doctrine of the Church at all times, not least in the first centuries in which the true doctrine of both the divinity and the humanity are hammered out in great Councils, and the concepts are refined in the fires of contrary heresy against either the full Divinity or the full Humanity of Christ.

For him the development of doctrine does not simply derive from progress in thought and ideas, but is an aspect of the deepening in being and communion of both mind and heart which is the gift of God to his Church in Christ.

This development in my thinking started late, beginning in the «70s, and first entered my published work in The Nature of Doctrine (1984).

The meeting began on a Wednesday night at the bucolic campus of the University of Saint Mary of the Lake in Mundelein, Illinois, and the frank discussion quickly moved into a variety of topics including several difficult ones such as the Council of Trent, which is particularly anti-Protestant but still binding for Catholics, and the Catholic doctrine of the church as the prolongation of the incarnation of Christ (presented by Father Thomas A. Baima, the Catholic co-chair of the event), as well as social issues ranging from care for the poor, abortion, and the recent developments in gender and sexual ethics in the West.

Further, the doctrine that evil has its source in specifiable maladjustments or difficulties inherited from the past supported the belief that these causes could be removed, and the belief that the course of evolutionary development would progressively leave the sources of difficulty far enough behind so that their influence would be nullified.