Sentences with phrase «for theological analysis»

«No one is an island» in Whitehead's philosophy, and that is an important resource for theological analysis and reconstruction.

Not exact matches

The author, who teaches at the University of Virginia, provides an informed overview and analysis of the Protestant thinkers who laid a moral and theological foundation for American internationalism.

This prompts yet another line for critical reflection: Are the contrast pairs conventionally used in analysis of theological schooling really interchangeable?

This is shown, for example, by a theological analysis of the structure of the Old Covenant.

The Rav was especially noted for applying to «theological» topics, like repentance and prayer, the rigorous analysis usually associated with more conventionally juridic areas like Jewish tort law.

But our work together thus far has already established several points that may have an important bearing on the future of theological education in America: (1) the party - strife between «evangelicals» and «charismatics» and «ecumenicals» is not divinely preordained and need not last forever; (2) the Wesleyan tradition has a place of its own in the theological forum along with all the others; (3) «pluralism» need not signify «indifferentism»; (4) «evangelism» and «social gospel» are aspects of the same evangel; (5) in terms of any sort of cost - benefit analysis, a partnership like AFTE represents a high - yield investment in Christian mission; and (6) the Holy Spirit has still more surprises in store for the openhearted.

Similarly, Lindsell's historical analysis has some validity for the Lutheran Church — Missouri Synod, which took theological shape in a confessional reaction to the 19th century emergence of the «Evangelical United Front» — a reaction grounded in Lutheran scholasticism just as the Princeton theology was grounded in Reformed scholasticism.

To elaborate a feminist theological analysis with women who brought to this discourse quite different religious experiences and institutional analyses proved crucial for articulating the theological paradigm shift in which we were engaged.

Social analysis is an essential raw material for such a theological reflection.

(«Unless process philosophy is informed by existential analysis, its lack of an explicit anthropology, which handicaps it for theological employment, can hardly be remedied in keeping with its own implicit principles.»

These judgments need to be informed by a theological analysis of the present moment, as well as biblical principles for public life.

In order to make a theological analysis of the text and the appropriateness of its world view to the gospel and to the situation of the congregation, it is important for the preacher to determine that world view and its social effects.

Hence, even more important than summarizing accurately what they propose will be the effort to trace the movement of their thought as they seek to persuade us of the wisdom of their proposals; so too, more important even than identifying where their proposals explicitly or implicitly exclude one another will be the effort to see how tensions among their contrasting but equally valid insights actually bind them together and force us to find new conceptualities, new frames - of - reference for our analyses of what is theological about theological education.

Today, to be relevant to the theological dept. of social analysis, I am rephrasing the topic as «The Significance of Faith for Social Analysis and Responsible Action in the Indian Situationanalysis, I am rephrasing the topic as «The Significance of Faith for Social Analysis and Responsible Action in the Indian SituationAnalysis and Responsible Action in the Indian Situation».

Thanks to the leadership of the Dept. and the relevance of it in our time, the concern for social analysis has taken root as an essential aspect of the Christian theological enterprise, not only in the TTS but also in most other Indian theological schools and in the Serampore University curriculum itself.

That's what made it so exciting there, and what makes congregational analysis so promising for the reconceptualization of theological education.

Because each type of argumentation plays a distinct and necessary role in a fully reflective or critical theological analysis of the relation of experience and value, only that «methodological alternative in process theology» which employs them for their respective purposes and to the highest degree can properly be regarded as adequate.

Just as in Bultmann's analysis the questions of belief and truth that theology now faces can be adequately answered only by way of radical demythologizing and existentialist interpretation, so it is now clear to me that what is required if theology is to deal satisfactorily with the issues of action and justice (which for many persons are even more urgent) is a theological method comprising thoroughgoing de-ideologizing and political interpretation.

This strictly conceptual type of presuppositional analysis is not, therefore, a feature of any particular «methodological alternative,» but rather belongs to any theological approach which engages the full range of options for belief.

Co., 1978); Thomas C. Campbell and Yoshio Fukuyama, The Fragmented Layman: An Empirical Study of Lay Attitudes (Philadelphia: Pilgrim Press, 1970); James D. Davidson, «Religious Belief as an Independent Variable,» Journal for the Scientific Study of Religion 11 (1972): 65 - 75; James D. Davidson, «Religious Belief as a Dependent Variable,» Sociological Analysis 33 (1972): 81 - 94; James D. Davidson, «Patterns of Belief at the Denominational and Congregational Levels,» Review of Religious Research 13 (1972): 197 - 205; David R. Gibbs, Samuel A. Miller, and James R. Wood, «Doctrinal Orthodoxy, Salience and the Consequential Dimension,» Journal for the Scientific Study of Religion 12 (1973): 33 - 52; William McKinney, and others, Census Data for Community Mission (New York: Board for Homeland Ministries, United Church of Christ, 1983), part of a denomination - wide study of census data relevant to each congregation in the United Church of Christ; David O. Moberg, `' Theological Position and Institutional Characteristics of Protestant Congregations: An Explanatory Study,» Journal for the Scientific Study of Religion 9 (1970): 53 - 58; Wade Clark Roof, Community and Commitment; Thomas Sweetser, The Catholic Parish: Shifting Membership in a Changing Church (Chicago: Center for the Scientific Study of Religion, 1974).

While recognising that in such an analysis, which targets both Christians and Muslims, we do not have the points for any kind of debate but rather are confronted with a diatribe, nevertheless, I believe that in such a forum as the Gurukul Summer Institute, where an honest spirit of inquiry prevails, and where there is a commitment to a rigorous process of theological exploration, we need to address some of the issues raised.

In this situation the theological analysis of Professor Paul Tillich took on special significance for the American context.

Hence we are, on the one hand, confronted with an abundance of material, rich in analysis and content from a variety of perspectives that can offer to the Indian church sensitive viewpoints and creative directions for the understanding and practice of mission in India today, and, on the other, still confronted with the reality that, in so far as the mission question is concerned, an agreed upon standpoint, either in theological or practical terms continues to be elusive.

I am not overstating the case to say that theological analysis of media is an essential task for North American Christians today.

To speak instead of this or that «pluralism» raising issues for theological schooling at least has the advantage of tending in current usage to keep the focus of analysis and critique on what is concretely actual.

appropriation of Marxism for their cultural analysis does not fit in exactly with any of the theological motifs that Niebuhr relates to his types.

But he hs no time for reductionistic social analyses that ignore the religious and theological factors that helped make the ethos of Jesus» society what it was.

Newton's theory of space and time structure is more detailed than is indicated in the preceding analysis; for instance, there is a theological dimension to Newton's theory.16 For present purposes, however, only one further notion concerning the nature of absolute space and absolute time in Newton's theory is of interefor instance, there is a theological dimension to Newton's theory.16 For present purposes, however, only one further notion concerning the nature of absolute space and absolute time in Newton's theory is of intereFor present purposes, however, only one further notion concerning the nature of absolute space and absolute time in Newton's theory is of interest.

An analysis of the 1926 Religious Census figures for seventeen of the largest white Protestant denominations in the United States showed that over 40 per cent of all the ministers of these denominations were graduates neither of college nor of theological seminary, while only 33 per cent were graduates of both.

He rejects individualistic and functionalist analyses of the ministry for which theological schools prepare leadership.

He next moves on to a consideration of the method he proposes for his non-religious theology, and it turns out to be a certain species of linguistic analysis, but the theological context within which van Buren puts his method to work is, after all, that created by Bultmann and his demythologizing project, and van Buren very clearly sees the sense in which Bultmann, taken seriously, means the end of the rhetoric of neo-orthodoxy and the so - called biblical theology.

He replaces those analyses with a theological analysis that is both teleological (ministry's proximate goal is to nurture church communities) and ecclesiological (the church's ultimate purpose is to increase love for God and neighbor).

The light of faith provides the criteria for analysis through theological reflection.10

Neither the reasons given for making these modifications of the «Berlin» type nor the analysis of problems that seemed to require these modifications has taken the form of theological reflection.

Just as in Bultmann's analysis the question of belief and truth that theology now faces can be adequately answered only by way of radical demythologizing and existentialist interpretation, so it is now clear to me that what is required if theology is to deal satisfactorily with the issues of action and justice (which for many persons are even more urgent) is a theological method comprising thoroughgoing de-ideologizing and political interpretation.32

If Charles Hartshorne has been the leading process philosopher to articulate the rationalist perspective, Schubert Ogden has been the central thinker to contend for the necessity of metaphysical analysis for theological reflection through the development of his notions of faith, religion and theology.

The last element of analysis has to do with the particular theological heritage that has influenced many of our congregations, especially in regard to two issues The first is the false spirituality that sees little connection between faith and questions of material well - being, the environment, and so forth ~ The sermon deals with that by stressing God's concern for all of creation, even the animals.

Minerbi offers no sustained argument for this viewpoint» indeed, he makes no theological analysis of Catholic doctrine» but simply presumes it as self - evident.