Sentences with phrase «experience than theology»

It is worth noting that some contemporary literature has made more of this human experience than theology has.

Not exact matches

So, what is my point?To read Paul's polemic, his rhetoric and generally his theology as an end in itself, rather than his attempt to bring others to an experience of the living God is to me, missing the point.It seems that much of the divisiveness between believers on this blog and a few others I visit is just that: I often read... Paul says this... hey, but Jesus says that... no, he wasn't saying that, he was saying this and so on and so on.Am I the only one bored with this «your Mother and my Mother were hanging out clothes» approach.I think we need a little more adverb, as in maybe....

Here then is a theology that either means nothing certainly identifiable (without supernatural grace or high genius in the art of reconnecting with experience concepts carefully divested of relation to it) or else means that the world might exactly as well not have existed, or as well have existed with far more evil or less good in it than it actually presents.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

This overall agenda would not differ from those of most liberal Protestant or Jewish groups — except in the high level of consensus, and in the fact that the most important religious goal for UUs is «a community for shared values» (rather than theology or personal growth or social change or experiences of transcendence).

Somehow, academic theology is thought to be more important and profound than the practical theology that grows out of the black church experience.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

If systematic theology, however, has a different sense of its experience and public than philosophical theology, and if process thought is to be useful here, it may need to proceed differently than it has thus far.

I have often found that the reading of rigorous theology is a much richer devotional experience than the reading of books intended to be devotional.

If I understand him aright, it is one of Karl Barth's profoundest insights that there is: I say «insights» and I pause, recalling how Dr. Olive Wyon (a most experienced translator of German theology) remarked to me once in conversation that where Barth is concerned, for all the massiveness and intellectual power of his argument, one is in the end dealing with a poet rather than an exegete.

However, to religious experience and theology, the term «mystery» designates much more than a blank space in our knowledge eventually to be filled in by science.

It is too simple, consequently, to see empirical theology as simply another theology, basing thought on experiences rather than on schemes or reasons, proposing that generalization proceed by induction rather than by deduction, advancing a pluralism in place of a monism, or a naturalism in place of a transcendentalism.

Thus, as I see it, the options which remain are in fact two: either an existentialist approach or a «process thought» approach, since the «secular» theology in itself does nothing more than deny a particular kind of metaphysic and leaves us open to the possibility of interpreting the secular world, and everything else in human experience, in some appropriate manner.

The only comparable attention to experience in Protestant seminaries has been clinical pastoral education, but it sets experience in the context of a psychology of the self rather than in the context of a theology of the Holy Spirit.

This is evidenced in such things as Barth's eschatologically oriented framework of creation, reconciliation and redemption; his focus on promise and hope rather than the present possession of God's reign; the reconfiguration of experience as a determination toward the future; the placing of the divine summons to action — the ethical life — at the summit of each volume of his doctrinal work; and, above all, his refusal to make his theology an apology for Christendom or to give priority to the established church.

This will be no simple task, for theology has largely divorced itself from community; it is shaped more by academic norms than by the experience of the church.

These lists and specific references in other essays identify six similarities: (a) God is understood as love involving God's presence in human experience and God's response to that experience, (b) human existence depends upon God's grace and that grace makes humans free, (c) humans respond to God resulting in the fulfillment of God's intentions in the concrete experiences of individuals, (d) knowledge involves more than subjective sensory experience, (e) experience broadly understood is crucial for theology, and (f) reality is characterized by diversity and relationality.

At Southern the smaller schools of religious education and church music probably offer closer - knit community experience and potentially put a whole educational experience together better than the larger school of theology.

For example, a curriculum that seems to privilege courses having to do with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.

They maintain, however, that the precognitive depth of experience no more disallows systems in theology than in philosophy.

There should be no room either for a sectarian theology, be it Hindu, Muslim, Buddhist, or Christian, a theology that takes its own experience and tradition for nothing less than the very oracles of God.

Historical study in theology, when theology is directed toward its chief objects, is always more like a conversation with a large company of similarly concerned and experienced men than like the tracing of a life history, whatever values there are in the latter procedure.

One often gets the impression that formulating this experience as a Christian liberation theology is more for political or institutional reasons than out of any deep commitment to Christ.

Especially in the RCA, where for more than two centuries a theology based on experience has been a lively tradition, it has been able to reinforce that tradition and enlarge its sphere of influence.