Sentences with phrase «for historical consciousness»

Out of the Egyptian existence of formlessness and void Yahweh had created for Israel a life relatively formed and ordered; certainly in the popular mind this definition of existence continued to be valid and to provide meaning enough for historical consciousness, however strong the opposing judgment from core Yahwism, from prophetic Yahwism.

It is relative as the criteriology of the divine for philosophic consciousness, relative as the trial of idols for historical consciousness.

The battle for historical consciousness in theology has been waged for over 150 years.

Even so, the fight for historical consciousness in mainline theologies seems basically secure.

More recently, a social - scientific consciousness has also entered theology, with effects both as disturbing and as liberating as theology's earlier recognition of the need for historical consciousness.

Not exact matches

For Gilkey, the «neo» of his orthodoxy is precisely where he remained most liberal» not just his penchant for talking about biblical symbols and myths but also his conviction that the problem of historical consciousness is the context for all modern theoloFor Gilkey, the «neo» of his orthodoxy is precisely where he remained most liberal» not just his penchant for talking about biblical symbols and myths but also his conviction that the problem of historical consciousness is the context for all modern theolofor talking about biblical symbols and myths but also his conviction that the problem of historical consciousness is the context for all modern theolofor all modern theology.

Yet Bultmann still remains reluctant to interpret Jesus» present as based upon historical encounter: «This judgement of his about his present comes from his own consciousness of vocation; thus he creates it out of himself; and it is not, as was later the case in his Church, based upon looking back upon an event decisive for him.

No doubt the total vision promised by an apocalyptic form of faith is not yet present upon our historical horizon; for, immersed as we are in a fully profane consciousness, we would seem to have lost the very possibility of apocalyptic vision.

Initiated as we are, moreover, into a historical consciousness that has unveiled a whole new world of New Testament thought and imagery, a world that is subject neither to theological systemization nor to translation into modern thought and experience, how can we hope to ascertain the fundamental meaning for us of the original Christian faith?

He articulates a world view which combines the classic search for being with the radical historical and temporal consciousness of the twentieth century.

This means that through the internal creativity of the biblical perspective, joined with the modern historical consciousness which it helped to create, a new possibility has been opened up for reconceiving the meaning of God's being in relation to time and history.

For myself, certain early formative influences in the early «60s (biblical criticism, Bernard Lonergan's reflections on method and historical consciousness, and the splendid ambience of student days in Rome during the Second Vatican Council) solidified my own sharing in the common conviction that there can be no return to a pre-ecumenical, prepluralistic, ahistorical theology.

But the common Christian believer may intuit the threat of the historical consciousness in something like this crude way; the perceived threat can not be conjured away by unsupported exhortations for the believer to accept the modern world view.

The particular resources of contemporary liberal theology that have especial relevance for a Christian approach to our culture's current difficulties are these: (1) the contemporary historical consciousness, (2) the conclusions of biblical scholars regarding Jesus and the Kingdom of God, and (3) the current «process» understanding of God, Which allows a positive relation (but not a surrender!)

To those who claim not to operate from that world view, it should be pointed out that an uncritical assumption of divine causality creates obstacles for communicating one's views to those who embrace the historical consciousness.

The full - fledged arrival of historical consciousness in theology, best viewed in the often tortured, always honest, reflections of both Troeltsch and Lonergan, only heightened the need for new reflection in hermeneutics.

Using the Deuteronomic Creed as model, Dalit theology can construct the historical Dalit consciousness which has to do with their roots, identities and struggle for human dignity and «for the right to live as free people created in the image of God.»

I would simply like to enter a plea for greater historical consciousness.

Whilst this approach was disturbing for many Christians at the time, it again meant that defenders of Christianity, instead of calling for a leap of faith, could start from historical events and argue from them to the divinity of Jesus Christ His divinity was seen as the perfection of his humanity and this fitted with the approach of Schleiermacher, who saw Jesus, whose consciousness was entirely taken up with awareness of God, as «the ideal representative of religion».

What is called for is a description of the confluence of historical consciousness regarding certain ideas.

Moreover, America is a deep site of this ending, for America is the furthest extension of modernity, and whereas the historical limitations of European self - consciousness precludes in fact the realization of its own demand that God actually die, the complete actualization of the death of God occurs for the first time in the American consciousness (page 596).

In either case a claim for experience is being made, whether at the historical or the redactional level: that religiousness can be a social neurosis which blocks the healing of others and oneself, and that its resistance to healing arises from the splitting - off and repression in oneself and in society of what is unacceptable to consciousness (hence the role of forgiveness in the story).

And for those theological students who first knew the faith only in authoritarian, biblicistic or pietistic forms, study of it by way of historical consciousness proves a liberating experience.

The rationale for process theology evolved from philosophical critiques of Augustine's attempt to combine the living God of the Bible with the changeless being of neo-platonic metaphysics and reframed the doctrine of God in relation to a contemporary view of nature and the new historical consciousness.

To account for this priority of historical testimony over self consciousness, I would refer you to the description Kant gives of «aesthetic ideas» in the Critique of Judgment.

Clearly, the understanding of these matters that underlies the demand for justice in the specifically political sense is closely related to our distinctively modern historical consciousness, by which I mean our consciousness of ourselves as historical subjects who bear full responsibility for creating ourselves and one another in and through our creation of society and culture.

It is to that source rather than in acquiescence to Western norms that we have to trace the roots of historical consciousness, for history does not rise from acquiescence.

Even if the content of the testimony has undergone in the process of communication the change which makes it historical, the non-contemporary can not take it up into his consciousness without giving it his assent, thus making it historical for himself, unless he is to transform it into something unhistorical for himself.

This lack of regard for the specific praxis that Jesus deliberately espouses, which may be said to lie in the consciousness that he embodied the dynamics of kingdom, stemmed from Banerjea's and Upadhyaya's failure to project the historical Jesus as the paradigm of human living.

I would also like it to be clear that, in saying that modern consciousness is not as interesting theologically as many have thought (or not as interesting as it once was — for example, in the 19th century, when Christian theology had to deal with the challenge of modern historical thought), I'm not in the least implying some sort of antimodern stance.

first, a clear Christian identity; second, an extensive and reflective understanding of what constitutes that identity; third, self - consciousness as to how that Christian identity shapes perception of the present concrete world - historical situation; fourth, wise discernment of the implications of this Christian perception for action.

The self - consciousness of Jesus, however, is not a legitimate concern, because we have no sources for such knowledge, and when we supply the deficiency by analogy from other historical individuals, we are psychologizing about Jesus.

It is preceded by the motto: Is a historical point of departure possible for an eternal consciousness?

Before discussing the role of the Humanism and developing Human consciousness - values for solving the global problem facing human society, we have to overview the historical and conceptual development of the human society and its discourse in these regards.

Taking into account the very sensitive and culturally various historical consciousness and respect of state sovereignty, what could be constituted as the minimal level of truth which a state has to provide in order not to infringe individual's right to self - determination and education — what are the limits for «secrets and lies» in history education as a part of state's informational self - determination?

What to make of the detailed 1998 proposal for The Long March Project, which enacted a curatorial experiment by founder Lu Jie and artist Qiu Zhijie involving thousands of participants, exhibitions and performances staged along the Red Army's route to collectively «reinterpret historical consciousness and develop new creative approaches to political, social, economic and cultural realities».

Through this acute consciousness of the historical turning - point between the analogue and digital eras, he had indicated a route to a generation of younger artists: among them Ed Atkins, as well as figures such as James Richards (who was himself nominated for the 2014 Turner prize), Helen Marten and Camille Henrot.