Sentences with phrase «dogmatic tradition»

Hütter has written extensively about the work of Karl Barth, John Howard Yoder and Stanley Hauerwas on the one hand, and on the Roman Catholic moral and dogmatic tradition on the other — especially on papal encyclicals.

Further, the texts Bates helps us penetrate afresh need — as do all Scriptural texts — to be repeatedly pondered; and for this task, the concepts, distinctions and guidelines offered by the dogmatic Tradition can help.

It would take another book to defend afresh the fidelity to Scripture of this dogmatic Tradition; nevertheless, explicitly recognising the distinction of natures in Christ would assist Bates.

An accomplished scholar, Rahner combined a revisionist sensibility with a remarkable command of the dogmatic tradition.

Not exact matches

They are revealed by God's historical and dialogical self - revelation by words and deeds, and in the fullness of time by God's eternal Son becoming flesh in a certain time and space of history; in church history under the guidance of the Holy Spirit they have to be witnessed to and developed through the living tradition (see the dogmatic constitution Dei Verbum, 2, 8).

One part of Protestantism fragmented and hardened into a series of contradictory biblicistic positions; the other continued to meander beyond the limits of Scripture and tradition and, uncontrolled by any legitimately established teaching authority, to become a dogmatic and ethical free - for - all.

Hmmm, I believe the Catholic Church may not be the only Christian tradition where there is confusion between dogmatic theology, moral theology and pastoral theology.

He must either become more and more unreasonably dogmatic, affirming that on all these questions he has answers given him by his tradition that are not subject to further adjudication, or else he must finally acknowledge that his theological work does rest upon presuppositions that are subject to evaluation in the context of general reflection.

He was speaking of that which he saw articulated in the Catholic tradition of Eucharistic worship, as he understood it; yet his words unconsciously echoed a great deal that is most deeply characteristic of Dr. Karl Barth's criticism of what he regards as the very heart and centre of Catholic dogmatics, namely the doctrine of the analogy of being.

Ultimately, then, God would be conceived as Other and as Holy; perhaps as the «normative» Judeo - Christian - Islamic tradition has asserted all along in its much maligned dogmatic theology; while leaving mystical assertions of identity and oneness suspect.

Unlike the dogmatic adherents of various traditions, we will think about these matters, not just accept what some tradition proclaims to us.

His ideas swept away the prejudices of dogmatic philosophical tradition and demanded an accounting of the inner conscious life and the universe itself, as we find it, not as philosophers have believed it ought to be or must be.

In a mature resolution of this tension we may get a reflection of the positive elements of tradition outside its dogmatic straitjacket.

In the words of the First Vatican Council's Dogmatic Constitution on the Catholic Faith, the «divine deposit» includes «all those things are to be believed by divine and Catholic faith which are contained in the Word of God as founding Scripture or Tradition, and which are proposed by the Church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium.»

In one are seven artes liberales characteristics of the orators» tradition:» (1) Training citizen - orators to lead society (2) requires identifying true virtues, (3) the commitment to which (4) will elevate the student and (5) the source for which is great texts, whose authority lies in (6) the dogmatic premise that they relate the true virtues, (7) which are embraced for their own sake.»

This definition of Tradition implies that it must be viewed as an organic whole even though it contains a dogmatic center.

Thus many of the ideas and categories which they brought with them to their experience of the Buddha gave direction to the development of the existing tradition and above all assisted in its codification and systematization.5 When the dogmatics applied the predicate Mahapurusa to the Buddha — as we know, the Mahapurusa is characterized by a number of specific primary and secondary physical and spiritual attributes — or that of Cakravartin — this does not imply, as de la Vallee Poussin has already and very appropriately remarked, that they were «idealizing» or recalling attributes of the historical Sakyamuni.

In the process, Barr exposes other foibles of more recent efforts to maintain that tradition of interpretation: a tendency toward specialization in historical and linguistic cognate fields that avoids theological issues and ironically reduces them to matters archaeological and historical; a style of «maximal conservativism» that approximates earlier positions taken on dogmatic grounds by a current process of selectively appropriating the most conservative elements of a variety of more critical positions; a surprising (and again ironic) tendency to offer «naturalistic» reinterpretations of the miraculous within the highly supernaturalistic inerrancy framework; and so on.

Such an admission holds within it an ecumenical method whereby Protestant sources prompted the Catholic Church to return to her own traditions to find further insights into dogmatic issues.

This is Mahathir's view of a «fall» of Islamic tradition into the hands of literalists and dogmatic traditionalists.

While insisting that he was not tempted by biblical literalism, Karl Barth began his dogmatics by describing the liberal tradition of Friedrich Schleiermacher and Adolf von Harnack as «the plain destruction of Protestant theology and the Protestant church.»

In turn, the confession of faith loses the suppleness of living preaching and is identified with the dogmatic assertions of a tradition and with the theological discourse of one school whose ruling categories are imposed by the magisterium.

Particularly in America, evangelicalism inaugurated new impulses» more oriented to the Bible and individual conscience than to tradition or history, more pragmatic than dogmatic, more entrepreneurial and self - motivating than tied to inherited patterns of operations.

Many of the Protestant scholastics of the seventeenth and eighteenth centuries were animated by similar concerns as the authors of Christian Dogmatics were: to defend a distinctly Reformed confessional identity, and at the same time claim continuity with the age - old tradition of the Church.

Buddhism is also less dogmatic than some traditions, because its ultimate standard is not belief per se, but rather behavior, because it is behavior that generates karma (cause and effect).

Underlying all of these efforts is the basic fear of «violating historic traditions of secular education» or «lapsing into dogmatic indoctrination.»

Mark's theory of the messianic secret was therefore only a dogmatic formulation of something which was basic to the whole of the earliest evangelic tradition.

So far as any published «systematic theology» is concerned, a self - conscious effort to frame religious truth for the Pentecostal tradition within its own time and space something even remotely comparable to Donald Gelpi's work for Roman Catholic charismatics, not to mention Karl Barth's magisterial Church Dogmatics for the Reformed tradition - there simply is no such Pentecostal theology.

We can test the revelatory resourcefulness of the symbolism in which our consciousness dwells by asking whether it opens us up to the otherness of foreign ideas and traditions, and thus leads toward deeper and wider integrations of meaning, or instead keeps us locked in the narrow fortress of obsession with our own dogmatic certitudes.

I often feel more spiritually «connected» to people of faith in other Religious Traditions than I do to those whose Christian dogmatic beliefs that I share.

This is when Pakistan started to experience a major shift from a pacifist sub-continental-Persian religious tradition into a violent, Wahhabi - inspired dogmatic creed.

Parallel to this great modernist tradition there is also an explicitly Brazilian conceptual art that was less dogmatic and structuralist than its counterparts in Europe and North America, but more open, more poetic and more politically engaged, as we can see in the works of Cildo Meireles.

In parallel with this great modernist tradition is also an explicit Brazilian conceptual art that was less dogmatic and structuralist than their counterparts in Europe and North America, but more open, more poetic, more politically engaged, as we can see in the works of Cildo Meireles and Vik Muniz.