Sentences with phrase «for theological understanding»

The need for theological understanding and criticism on the part of the preacher and teacher has always been understood, perhaps especially by the churches of the Reformation though it is probably no accident that theological studies in the Roman Church have been especially developed in times past by the preaching orders.

He can and should speak out honestly, in the ordinary course of his work, regarding the conclusions that he has come to in his quest for a theological understanding of the issue.

At least three elementary consequences may follow for an theological understanding of «revelation» (which is process - theologically legitimized):

Not exact matches

Scientists, for their part, especially those in the scientific community with burdens against religion, need to understand that the nature of scientific evidence, method and hypotheses and the nature of theological evidence, method, and hypothesis have more in common than they might imagine.

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

The quickest and easiest way to understand the second condition is to use its theological analog, the preferential option for the poor: the more disadvantaged and marginalized people are, the greater should be the assistance and solicitude extended to them by those in a position to help.

Yet, though all this may be true, these «points» may still not seem to add up to anything substantive for understanding theological education.

Aside from the fact that Mr. Douthat has neither the theological nor the geometric qualifications to write on the subject, the problem with his article and other recent statements is that he does not seem to have studied the urtext for understanding our time, viz..

She insists on an essentially theological view of the world as the only appropriate starting point for effective radical politics — the only way to maintain a right understanding of what we are about and to avoid partisanship in our efforts to do justice, love mercy and walk humbly with God.

For Christians the understanding of the human being is a theological matter.

You don't seem to understand Jack that the criticism women receive is often fueled by something deeper than the hearer's concern for theological correction, etc., but by sexism and even misogyny.

The Lordship controvery, the lack of understanding of the true Gospel and myriad other theological issues, along with a sin busting vs. a grace enhancing view of sanctification (not toleration of sin but a proper motivation for serving Christ).

A theology we must have, and it should be the best theology that is available for us, carefully constructed and critically understood; but we must not make the mistake of thinking that when we have enunciated and then expounded some theological proposition, be it from the golden middle ages or from Karl Barth, we have thereby communicated the gospel of the living God.

I don't disagree (if I am understanding you correctly), but we must make sure we understand the difference between how to receive eternal life (believe in Jesus Christ alone for it), and the logical and theological foundations for that truth (deity of Jesus, death and resurrection of Jesus, sinfulness of humanity, etc., etc., etc.).

More specifically, I propose as a modest contribution to the contemporary understanding of a theological cosmology for our time an elaboration of the model of the world as God's body, both as a critique of and substitute for the dominant model of the world as the realm of God the king.

For this reason the lack of understanding of his constructive theological position is particularly unfortunate.

It follows, third, that theological schooling as paideia focuses on the student because it supposes that for the student to understand God some kind of shaping or forming of the student is required.

We must ask, therefore, what implications the school's being «theological,» that is, having the overarching end to understand God, has for the institutionalization, material bases, and social and cultural locatedness that make it concrete.

I say this because I realize that in what I have written it is not simply a matter of a dogmatic theologian commenting on the work of a disciplined historical critic; there are issues involved here which are neither purely theological nor historical; they touch the manner in which we understand our existence and our need, an existence and an understanding that we allow it possible that Christ has redefined for us.

My proposal is that what unifies this set of practices, making them genuinely «theological» practices and providing criteria of excellence, is that they are all done in service of one end: To understand God more truly by focusing on study about, against, and for Christian congregations.

Most ancient interpreters understood the Timaeus» arche to regard a metaphysical, not a temporal, principle: Wallis, 20, 65, 68, 77,102 f [19] For the metaphysical grounding of these statements cf. J. McDermott, S.J., «Faith, Reason, and Freedom,» Irish Theological Quarterly 67 (2002), 307 - 332.

Instead, both in the suffering of the Holocaust and in the triumphant Jewish return from exile, he saw the call of a radical new Christian task: «to see the Jews as God sees them, to love them as He loves them, to understand their place in the divine plan for Salvation according to the theological vocation of God's people.»

Teaching and learning these things make for truly theological schooling only when they are done in the service of a further end: learning so to love God with the mind as to come to understand God more deeply and more truly.

We need now to turn from reflections on the overarching goal of a theological school (i.e., to understand God truly) which makes it «theological,» to explore the implications of that goal for what makes a school the particularly concrete thing it is.

That paideia became the model for excellence in theological schooling was simply inherent in the way the Christian thing was construed by Christians and pagans alike in a Hellenistic culture that understood itself to be paideia

What defines an inquiry as «theological» is its guiding goal to understand God simply for the sake of understanding God.

This is the force of characterizing a theological school, not simply as a group of people whose overarching goal is to understand God, but as a group of people whose overarching goal is try to understand God more truly simply for the sake of understanding God.

Nevertheless, in order to understand the genuine sources from which theology legitimizes its irreplaceable intuition, and in order to preserve the revelation - theological relevance of process - theological theory, we may contrast the main position of process theology by identifying the counter question: Can there be found any genuine place for a revealed theology within Whitehead's work so that theology does not have to be subordinated to general metaphysics but, rather, finds its connection to metaphysics in mutual influence?

For those oriented in the black experience, there is a complementary task; namely, understanding that an indigenous theological formulation of faith — black theology — is available to aid in the task.

(My Understanding the Christian Faith gives a survey of theological concepts and is written primarily for laymen.

A Christian theological school is defined, we have repeatedly stressed, by its interest in truly understanding God by focusing study on the Christian thing; but as a matter of contingent fact it happens that the Christian thing is most concretely available for study in and as Christian congregations.

The premise here is that if Paul was not writing a theological tract for the ages — and everyone agrees he had no intention of doing that — then Romans must be understood within the circumstances of Paul's ministry, as generated, as were his other occasional letters, by a situation in his own ministry or in a church that called out for his apostolic attention.

By engaging people in the effort to understand God by focusing study of various subject matters within the horizon of questions about Christian congregations, a theological school may help them cultivate capacities both for what Charles Wood [2] calls «vision,» that is, formulating comprehensive, synoptic accounts of the Christian thing as a whole, and what he calls «discernment,» that is, insight into the meaning, faithfulness, and truth of particular acts in the practice of worship (in the broad sense of worship that we have adopted for this discussion).

No doubt my way of seeking it is very different from process thought, such as that expressed in the writings of John B. Cobb, Jr., but this does not preclude the possibility that Cobb's di - polar theological understanding can not only challenge but also enrich a quest for total dialectical understanding and vision.

The following centuries of monastic experimentation gave them deep insights into humility, and into the great theological virtues of faith, hope and charity, They understood the Gospels to be saying that we are meant for great things — meant to live in imitation of Christ himself.

The philosophical «God» is understood, if not independently of religious intuition, then definitely beyond its singular appearance (RM 88) 43 Over against the philosophical approach, Christianity developed the double strategy which we have analyzed as «religious intuition» contributing finally to the formation of revelational theology:» (1) Christianity proceeded not from any metaphysics, but it «has always been a religion seeking a metaphysics» (RM 50).45 Christianity strove for theological rationalization, 46 (2) Christianity, however, did not follow any certain metaphysics (PR 66 - 68), but «has been true to its genius for keeping its metaphysics subordinate to the religious fact to which it appeals» (RM 69).

The study of world religions is a great resource for a more meaningful theological understanding.

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

In turn, such congregations appreciate, support and emphasize the importance of pastoral leaders, for they understand the crucial importance of articulating this theological vision and nourishing it through worship, education and ministries.

For example, one might suggest that if the creative inputs follow that broad theological / ontological structure of the Christian faith, integrate the key role models of their faith in the new structure and their inputs can be shown to be informed directly or indirectly by their own «conservative» tradition and the text, the Bible, they could be understood to be in line with Christianity.

It means «understanding the entire curriculum as really and truly a theological curriculum, that is, as a body of resources ordered to the cultivation in students of an aptitude for theological inquiry» (94).

All these aspects of mission were said to have a grounding in the ministry and mission of Jesus Christ and New Testament teaching, and that none of these can be isolated from the others and given preeminence as the controlling motif and motivation for mission.It was also assumed that the theological basis for an understanding of holistic mission would be spelled out as the journey of CWM as a partnership of churches in mission continued.

If that remains the dominant cultural form within which ministers are trained, then the foundations laid in theological education will be increasingly inadequate for understanding theologically a large part of the world in which ministry will actually be exercised.

Jesus» teaching reprimand the corrupt uses of falsely justifying violence / killing and the evil in our nature that seeks violence for it's own sake, but He does not remove sound established theological truths and teach that God as we understand Him in the Old Testament (the one He calls Father) is false.

If one can recognise the vital role which the mass media are playing in this regard and understand some of its major mythologies, exploration of the process and media mythologies offers a rich resource for theological reflection and the cultural contextualization of faith.

This, however, implies a new perspective, whereby we see theological thinking not as reflection on intellectual propositions once and for all revealed by God, but as a never ending quest for a fuller understanding of the Divine Mystery that we never fully apprehend.

For Berger, then, the theological enterprise is best understood as a process of «induction,» in which one mediates and interprets personal experience in conversation with one's religious tradition.

In such a short book, Merkle can not be faulted for failing to include all the sources of Heschel's life and work, but apart from rabbinic tradition» the legal foundation and theological speculation that shaped and shapes Jewish life» he can not be understood.

Once that kind of necessarily collaborative enterprise was initiated, then the urgent need for Christian theologians to understand the significant similarities and differences between Christianity and the other world religions could finally move to the center of Christian theological attention.