Sentences with phrase «doctrine of creation»

Moltmann in his discussion on the doctrine of creation points out the significance of oikas, living space for our understanding of group identity He says any living thing needs a space, a boundary for its secure living; but if that boundary is absolutely sealed and closed, the living thing dies.

Jaki went on to tease out the effect that a more specifically christological monotheism had upon Western culture and the birth of science, namely, an even greater emphasis upon the doctrine of creation, the contingency of matter and its ordered nature in the providential plan of God.

The doctrine of creation assumed the existence and essential dependability of external reality and the doctrine of the Incarnation practically anchored a realist epistemology as an essential philosophical prerequisite of Christian faith.

The extraordinary phenomenon of the sustained birth of modern science in Western culture, however, is linked with meticulous investigation to the cultural influence of monotheism and the Christian doctrine of creation exnihilo - a doctrine which both upheld the contingent, linear development of creation and its rationality through the existence of the physical laws of nature, or «secondary causes», without thereby undermining God's omnipotence.

The idea of a beginning may fit the «Big Bang» theory of the origin of the universe, but the primary purpose of the Christian doctrine of creation is to affirm that the world is not self - existent but dependent on a purposive being.

David A. Scott and Ray S. Anderson discuss the implications of feminist proposals for the doctrine of creation (Scott) and Christology (Anderson).

There is not a little religious exclusiveness in the history of the Hebrews as it is recorded in the Old Testament, and this gave rise to a Jewish particularism which the greater prophets had to condemn as they stressed the love of God for all men.4 Yet the doctrine of creation that is the common heritage of Jewish and Christian faith asserts unequivocally the unity of mankind and leaves no standing ground for racial exclusiveness.

Christianity, with its doctrine of creation and redemption that posits the world as all good and all God's, is not a world - denying religion.

My only quibble with Hasker's account would involve his statement that for process theists «the traditional doctrine of creation ex nihilo must be abandoned.»

His Evolution and the Christian Doctrine of Creation (Westminster Press, 1967) demonstrates the remarkable change that the use of the process conceptuality can make in talk about creation and its mode, and in the scientific corollaries of this world view.

Our doctrine of creation for example, is tied very closely to the sense of giftedness of the universe in which we live.

Niebuhr, for example, argues that the centrality of the figure of Christ implies the logically absurd doctrine of creation ex nihilo.

The three great doctrines of Christian faith are examined: Creation — The most elemental meeting place of the Christian with the secular mind is at the point of the doctrine of creation.

He said that a right understanding of the Christian doctrine of Creation has a deep concern to «uphold the proper integrity of the secular order».

Derivative from the Christian doctrine of creation is our stewardship.

Overman, Richard H. Evolution and the Christian Doctrine of Creation.

God in Creation: An Ecological Doctrine of Creation.

A more radical doctrine of creation is not incompatible with a process cosmology, however; God can be represented as a creator ex nihilo that, from the standpoint of the harmonies of the world, is similar to Plato's Form of the Good.22

Oparin's image is summarized by Richard H. Overman, Evolution and the Christian Doctrine of Creation (Philadelphia: The Westminster Press, 1967), pp. 129 - 30.

Emil Brunner, The Christian Doctrine of Creation and Redemption, trans.

For example, in The Christian Doctrine of Creation and Redemption, volume two of his Dogmatics, he treats the work of Christ before the person of Christ, thereby following through on the famous dictum of Melanchthon: hoc est Christum cognoscere, beneficia eius cognoscere (to know Christ is to know his benefits).

They have challenged this form of the free will defense on several grounds, the most basic of which we have already mentioned: because the traditional doctrine of creation affirms that God creates the agent's free will, it ought to follow that the traditional God works the free will of the creatures, where this is inconsistent with the doctrine of freedom outlined above.

Indeed, such a development would bring us back very close to doctrines that he always has rejected: either the materialistic view» (as he called it in The Concept of Nature), or the traditional doctrine of creation.

My inclination is to say» that liberation theology is principally a sub-type of the transformationist motif, While Niebuhr illustrates his type with theologians who appeal primarily to the doctrine of creation, the precise theology is not essential to defining the type.

This suggests, correctly, that the problem of a doctrine of creation in Whitehead is much like that in a philosophy based on Aristotle: the role of the creator is to provide form for a reality given to him.

For Novak, however, nothing could be more disastrous for Judaism than to admit Socrates, Plato, the Stoics, Grotius, and Kant into the operative logic of Jewish jurisprudence, for not only did the ancient advocates of natural law such as Plato and the Stoics lack a doctrine of creation, but even Grotius and Kant» devout monotheists though they were» imported a false philosophy into God's sovereign dealings with the human race:

To deny the doctrine of creation ex nihil is to limit God's sovereignty, as happens in the various theories which make God himself part of the evolutionary process.

Moreover, and more seriously, it ends by pitting the doctrine of salvation against the doctrine of creation.

Also see The Liberation of Life (LL)(Cambridge: Cambridge University Press, 1981); Richard H. Oberman, Evolution and the Christian Doctrine of Creation (Philadelphia: Westminster Press, 1967); and a series of wonderful essays edited by Ian Barbour, Earth Might be Fair: Reflections on Ethics, Religion, and Ecology (Englewood Cliffs, NJ: Prentice Hall.

But the alternative raises the charge of reducing the Word of God to a decision at the moment and reducing the man to a «decipher», abstracted from a context of meaning which the doctrine of creation so positively asserts.

This different perspective on contingency constitutes, for Pannenberg, one of the major contributions that Christian theology has made to the philosophy of science; e.g. «The doctrine of creation and modern science», 1989, Toward a theology of nature: essays on science and faith, ed.

The doctrine of creation ex nihilo led them to confess God as the Creator

One of the most distinctive contributions of process theology has been its correlation between the doctrine of creation and a theology of nature.

For a fine correlation of evolution and creation, see Overman, Richard H., Evolution and the Christian Doctrine of Creation (Philadelphia: The Westminster Press, 1967).

But, even from these theologians one encounters the claim that although «faith does not entail the correctness of any particular cosmological theory,» some such theories «would lend the Judaic - Christian doctrine of creation a certain degree of external support.

Hence, even though they acknowledge myth's existential import, they nevertheless look for support for the doctrine of creation from cosmological theorizing and suppose that eschatological myths somehow make reference to some remote «final state» of history or nature.

The argument of this paragraph is heavily dependent upon Richard H. Overman, Evolution and the Christian Doctrine of Creation (Philadelphia: Westminster Press, 1967), pp. 203 - 1l.

The Christian doctrine of creation implies neither a static perfection nor automatic progress.

The doctrine of creation «out of nothing» is a way of symbolizing the experienced fact of real newness.

It has been suggested by some scientists and theologians that this provides a confirmation of the religious doctrine of creation.

Beginning with the doctrine of creation makes sense from a systematic, logical point of view, after one has worked out the ramifications of faith for the big issues of life from within a posture of commitment.

A doctrine of creation that gives theological justification to human rights; the history of exodus and covenant; the ministry of Jesus Christ; the ethic of care for the stranger; and the stories of women in the Bible are all fruitful resources for liturgies of healing and for the work of securing justice.

The stress here is generally placed on working out the implications of the doctrine of creation and specific «Christian» stances with respect to the major issues in the various academic disciplines.

If one follows Whitehead in extrapolating from human experience, one can find in this interpretation of the divine priority a doctrine of creation that is compatible with biological evolution: in the concept of God supplying a «lure» to evolution, «process» thinking approximates to that of Teilhard de Chardin.

[16] See my «The Doctrine of Creation», Heythrop Joumal29 (2008) pp. 620 - 31.

Nature and God by L. Charles Birch, a biologist, is an attractive work for the sophisticated layman.133 Richard H. Overman's Evolution and the Christian Doctrine of Creation is more extensive.

It should, he agreed, be called simply «the Christian doctrine of creation.»

Brunner appeals explicitly to the prologue of John and to certain sayings of Paul, but surely one who is as emphatic as he in rejecting the authority of Scriptural teachings as such does not mean to say that we accept the doctrine of creation because of the presence of these passages in the New Testament.

(From one point of view the doctrine of creation seems to be subordinate to that of salvation history, but it is also possible, as Moltmann in particular has shown, to view salvation within the horizon of creation and cosmology.

For those in the Reformed tradition, it is not a literalistic imitatio Christi, but a recognition of the ongoing validity of a doctrine of creation that provides the basis for a Christian social ethic.