Sentences with phrase «for theological language»

Academic theologies (with their focus on such questions as method, the disciplinary status of theology in the modern university, the relationships of theology and religious studies, and the development of public criteria for theological language) are obviously related principally to the public of the academy.

Not exact matches

For all our differences, it was good to be at a gathering where not only the Bible but also history, denominational distinctives, and the Creed were valued; where the liturgy reflected the seriousness of the gospel message; where the delegates thought confessionally; and where we spoke the same theological and ecclesiastical language.

The curriculum of the seminary should be determined by and reflect the liturgical life of the church, for the most promising way to reclaim the integrity of theological language as the working language for a congregation is for seminaries to make liturgy the focus of their lives.

Women pastors who are concerned more for their people than for any ideology are less suspect and therefore probably better able to help us around the grave theological and liturgical hazards in God - language changes.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

Now, however, as the scriptures of the world have been translated into English and many other western languages, we can draw upon the insights of the scriptures of the world for our theological reflection.

The revelation consists first and foremost in the person of Jesus Christ himself, but this can become material for theological use only as it is given in human language.

In opposition, speaking as a student of Greek and Hebrew, a participant insisted that these languages are a foundational study for all theological education, and seminary is, for her, an opportunity to gain a solid grounding in God's Word.

Hence Mays sets for himself the task of translating Whitehead's theological terminology into a neutral, less misleading language (PW 57/54, 59/56).

In more Hartshornean language, the question is this: How does one reconcile the apparently restrictive theological assertion that God favors the struggle of the oppressed with apparently unrestrictive neoclassical assertions — for example, that God is «the subject of all change?

The one thing which the New Testament language on these matters gives us no ground for is the notion that the theological task could be exercised in isolation from the bearers of other gifts or from the surveillance of the total community.

The speaker's drama in preaching is both a search for a language of lived experience and for a way of speaking sermonic texts that are «believable» at a time when coherent, theological frameworks have collapsed.

For that we need language that is religious but not, in this sense, theological — language more like the poetic.

Since psychological language aims at revealing the depths of human transformation, and since this is the goal of theological language as well, there is no reason the two can not walk together in the search for truth.

The value of this formulation is that it makes room for the two major foci for ministry within Protestantism: evangelism and social action or to use the language of the recent report of the Association of Theological Schools, «spiritual emphasis» and «social action emphasis.

Whatever one may think of Girard (and I think highly of him), one can only be grateful for the new confidence he has given theological language to do descriptive work for shaping the Church's witness to the world.

In the same essay, Davison puts forward the case for continuing to use theological language, even when it might be strange, because «it is the task of apologetics to make things clear and on other occasions it is the task of apologetics to cut through the vapid familiarity of our time and present something unfamiliar, glorious and true».

Hauerwas agrees with Linbeck that what needs to be emphasized in a postliberal, postmodern theology and theological ethics is the distinctiveness, the particularity, of Christian convictions, its «language games» and «rules,» not for their own sake, but because they are true (AN 5).

(ENTIRE BOOK) A survey of process thought for the layperson: The author writes for those not necessarily versed in complex theological language.

That is a critical distinction, for over the course of appointing, training, and supervising missionaries, IMB addresses many significant theological, missiological, ecclesiological and practical issues, including the use of tongues or a private prayer language.

Theological discourse has become the language of elites, with little relevance either for church congregations or for the broader secularized society.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

In an interview with Il Foglio Cardinal Scola, Patriarch of Venice and founder of the Oasis cultural centre for understanding between Catholics and Muslims, said that the Open Letter to the Pope and other Christian leaders by 138 scholars from various Islamic traditions was «not only a media event, because consensus is for Islam a source of theology and law... The fact that the text is rooted in Muslim tradition is very important and makes it more credible than other proclamations expressed in more western language... It is only a prelude to a theological dialogue... in an atmosphere of greater reciprocal esteem.

At least in the earlier decades of the twentieth century the split between theology and philosophy, the problem of hermeneutics and the problem of language, emerging from christological historical thinking, seemed a fair price to pay for protecting the uniqueness of the theological subject.

The Pope posed the question: «Does the Apostle perhaps look upon marriage exclusively from the viewpoint of a remedy for concupiscence, as used to be said in traditional theological language?

I was struck also by the fact that the humanistic gymnasia through which students prepared for entry into the university taught them Greek and Latin and even Hebrew, just those languages most needed for a classical theological education.

[34] In an article entitled «The Concept of Conversion in the Ecumenical Movement: A Historical and Documentary Survey», [35] Ans van der Bent points out that «the time is overdue for the church to examine its doctrine of conversion carefully and to subject its language to the test of both theological and psychological enquiry.»

Assume for the moment that there is no genuine doctrine of God in Whitehead, or none that is meaningful within a Western philosophical or Christian theological context; then is it not possible that Whitehead's language about God is fulfilling an intention which is wholly distinct from our traditional and established speech about God?

Recognizing that their critique has rendered images of God no longer absolute, feminists have discovered that the religious power structure is reluctant to admit that patriarchal symbols for God are culturally influenced (as if God really were male) or contingent (as if use of a feminine symbol to point to a nonrepresentable God is more inadequate or idolatrous than use of a male symbol) To read Mary Daly or Naomi Goldenberg, to consider Rosemary Ruether's demasculinizing of the Gospel stories or to ponder the renewed attention to «goddess» theology and the development of a lesbian theology is to see the basic language of theological discourse upset and transformed.

Feminist theology is likewise radical; it calls for an end not only to traditional theological language and imagery, but to a whole manner of reflecting theologically, an entire method and framework for perceiving the theological task and for understanding the nature of divine authority.

He translates theological articles and books from German to English for graduate students and professors (he is visually handicapped, but he can read, and he's gifted in language).

Robert W. Jenson provides a powerful sketch of the «Trinitarian understanding of theological language» called for by editor Alvin J. Kimel in his essay.

By liberal Braaten means the theological liberalism that Karl Barth spoke of as a «heresy» — the view that Christian language for God represents universal human feeling writ large on the cosmos rather than God's address to humanity in a Word that disrupts preexisting categories.

For the black church, this kind of theological language may be quite useful, since the language of the black religious experience abounds in images and metaphors.