Sentences with phrase «history of the doctrine»

Read the actual history of the doctrine of «hell» and you will see that it is NOT a biblical idea.

True, the concepts, and the terms used to express them, are of great importance, especially for the later history of doctrine; and we are not likely to minimize them if we view New Testament theology as Book One or perhaps Chapter One in the History of Christian Doctrine.

It is demonstrably false historically: There is constant material change through the history of doctrine.

Whatever the ultimate outcome for Bonhoeffer in the history of doctrine and the history of the modern church, his name is certainly one of influence.

Nygren gives an important suggestion about the history of doctrine when he says that the Church Fathers were saved from falling completely into a Greek pattern of thought by the three biblical assertions of Creation, Incarnation, and Resurrection.32 But rather than conclude, as Nygren does, that these themes require us to reject all metaphysics, why not say that they require us to reconsider our metaphysics?

That a congregation's defining practice of worship is a response «in Jesus» name» implies study of that to which it is a response: Just how is God understood to be «present» is Jesus» ministry, crucifixion, and resurrection appearances; what understanding of God follows from this; who is Jesus; what are the sources and the warrants of these characterizations of Jesus and of God (scripture, tradition, history of doctrine); what understanding of these sources makes them not only sources but also authoritative for these understandings of God and Jesus?

There is, however, a remarkable fact which appears when we look at the history of the doctrine of atonement.

R. S. Franks, A History of the Doctrine of the Work of Christ (New York: Hodder & Stoughton, 1918), is standard.

Then after nearly a lifetime of studying the history of doctrine, Pelikan, a lifelong Lutheran, was received into the Orthodox Church, just a few years before he died last May at age 82.

Over the next several posts, I want to explain the history of the doctrine of the Inspiration of Scripture, the passages that are used to defend it, and provide a slightly modified and nuanced approach to the process by which I think God might have superintended the writing of Scripture.

-- and protected from contamination, neglect, and the random predations of those Williams of Newcastle that stalk the pages of the history of doctrine in every age like a recurring nightmare.

This visceral authentication of the relevance of the history of doctrine would be merely humorous were it not symptomatic of something that is not humorous; and one could be patient with phases of development marked by fascinated picking away at the gossamer peculiarities of one's own insides if the damage wrought were not so extensive.

There is no self - conscious theology of revelation in the Scriptures, and the topic receives little formal attention even in the history of doctrine up until about the time of the Enlightenment.

Full critical discussion of the history of the doctrine of the imago dei in Emil Brunner, Man in Revolt (London: Lutterworth Press, 1939; New York: Charles Scribner's Sons, 1939), Appendix 1.

Studies in the history of doctrine demonstrate that there is development in the teaching of the Church.

At the back of Mr. Alger's «Critical History of the Doctrine of a Future Life,» there is a bibliography of more than five thousand titles of books in which it is treated.

R. H. CHARLES, A Critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, 1899 (rev. ed.

A full history of the doctrine of love is still to be written, although there have been notable contributions to it.

In the second half of his work, Bonhoeffer speaks of the history of doctrines concerning Christ.

Not exact matches

The aggregate of all our joys and sufferings, thousands of confident religions, ideologies and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilizations, every king and peasant, every young couple in love, every hopeful child, every mother and father, every inventor and explorer, every teacher of morals, every corrupt politician, every superstar, every supreme leader, every saint and sinner in the history of our species, lived there - on a mote of dust, suspended in a sunbeam.

But it is relativist in its vision of what constitutes the material content of Christian doctrine at any point in history.

This is an inadequate body of doctrine for the long haul of history, but it has served a whole generation remarkably well.

The religious whose doctrines rely strictly on a literal interpretation are most at risk of losing their faith through education and understanding the history of the bible.

@fimilleur from time to time mankind experiences the presence of God, there have been and continue to be events that testify to the presence of Him.The multiple gods you continually point to have an unique difference from the God who first revealed His presence to ancient men i.e. the Hebrews.The particular gods you mention roman etc. are all man made and in many instances men themselves i.e. hercules, but even the ancient greeks realized the limitations of their understanding and included an «unknown» God in their worship structure.many cultures did likewise, having a glimpse of God but not the fullness of understanding that was given to the Jews.Whether or not «we» believe, does not alter the fact that God exists as an unique being, whether or not «we» acknowledge Him «we» will stand before Him.You do not choose to understand, but we are actually standing in His presence right now as He is much bigger than the doctrines and knowledge man ascribes to Him those things you find so questionable are the misconceptions and misrepresentations of God made by men throughout history.

In addition, the doctrine of salvation has been detached from, and prioritized over, the doctrine of God in a way that is theologically disastrous and inconsistent with the history of orthodoxy.

26, page 635... Now, in all fairness, their has been a Public Relations campaign recently to remove the «cursed» references to Blacks in the ever changing Book of Mormon / and Covenants and Doctrines — «specially since they have a chance to rule the world through Mitt Romney (gggrandson of one of the LDS church founders, Parley Pratt arrested for murder and treason for attacking and killing members of an army battalion)... Don't look in up in Wikipedia — the Mormons have deleted that part of Pratt's history.

If the Evangelicals continue to emphasize doctrine over the actions of helping the wounded, why do they think Jesus will allow them to avoid the ditch of history?

This view entails a complete dismantling of traditional Christian doctrine, including: creation out of nothing, the finite duration of history and nature, miracles as direct divine acts, and the final triumph of good over evil.

And, as the late Chief Justice William H. Rehnquist noted, «It is impossible to build sound doctrine upon a mistaken understanding of constitutional history.»

In a previous article (HT 14:297 - 313) I suggested the possibility of adapting the doctrines of Alfred North Whitehead for analysis of explanatory narrative in history.

General education, the basis of culture, should be compact of material which will enter into the habitual lives of its recipients, a doctrine which applies alike to language, literature, history, natural science, and to mathematics.

«Christians (et al) must give up a perverse, unhealthy and inhuman doctrine of predestination without in so doing making God the great scapegoat of history.»

What is more important, the earlier critics did less than justice to the fact that the Bible has its own doctrine about the nature of history, which deserves to be understood and appreciated in itself.

He argued from the Qur» an and early Muslim history that Islam is a doctrine of self - assertion which teaches man to work for the attainment of worldly power and to attempt the conquest of the self and the non-self.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

«But doesn't the fact that those heretical groups faded from history tell us something about the worth of their doctrines?»

Colin Gunton has astutely observed that «the Christian doctrine of God is for much of its history a hybrid of two organisms,» namely the biblical understanding of God as living and dynamic, and the Greek categories [49] of absolute perfection.

Several of the book's features are shared with other British theology: a basic concern for intelligent orthodoxy informed by worship; the Trinity as the encompassing doctrine, strongly connected to both church and society; a well - articulated response to modernity; a wide range of «mediations,» through various discourses and aspects of contemporary life (philosophy, history, friendship, sex, politics, aesthetics, the visual arts and music); a special affinity for the patristic period; and a preference for the essay genre.

... In the Christian religion, theologians have argued, the doctrine that in Jesus Christ God is present to men and that the Holy Spirit transforms the face of the earth means that men need not leave history to encounter the transcendent God» (p. 267).

If one is persuaded that Whitehead's account is indeed the most penetrating that now exists, that it does justice to the complexity of the phenomena of science and of history alike, then the fact that it too leads, almost in spite of the author's apparent intention, to a doctrine of God as the source and ground of order is an important further confirmation of the inescapability for speculative reason of some kind of belief in God.

As Johannes Weiss described it in his famous Book I of The History of Primitive Christianity, this doctrine centered in the belief that Jesus rose from the dead as the glorified, heavenly Messiah.

Wolfhart Pannenberg concluded his incisive overview of the period with the observation that one must «spare the Christian doctrine of God from the gap between the incomprehensible essence and the historical action of God, by virtue of which each threatens to make the other impossible,» and went on to state that «in the recasting of the philosophical concept of God by early Christian theology considerable remnants were left out, which have become a burden in the history of Christian thought.»

The evangelical imagination is very much in thrall to the idea that tinkering with the doctrine of scripture is lethal in the long run for orthodoxy, but history indicates that tinkering with the doctrine of God is just as devastating.

As we attempted to outline in our last editorial, when we search the pages of human history we do find such a line of spiritual and religious tradition that not only claims the direct authority of the Absolute Transcendent One whose name is «I Am Who I Am», but is also coherently developmental in doctrine and in providence across millennia.

Human beings are complex and any doctrine which demands unquestioned authority and obedience of an ent.ity that is invisible into that mix will give you the volatile and oft unjust and violent history before you.

«doctrine which demands unquestioned authority and obedience of an ent.ity that is invisible into that mix will give you the volatile and oft unjust and violent history before you.»

Bultmann called into question not only what could be said about the Trinity, but developed an entire system in which history's effects on doctrine must be overcome so that the Christian message might be meaningful for the concrete individual of the historical present.

I would suggest also that one way into such a new doctrine of analogy is a new understanding of man or history as the image of God, wherein historical development and evolution could be seen as a reflection or embodiment of the development and evolution of God.

I took his course on the history of Christian doctrine, and heard him give many talks in Quaker meetings and other gatherings involving the entire college.

Nygren can include election in his list of the themes which keep the dynamic aspect of the Christian doctrine of God, for election, as we have seen, means God's self - disclosure to a people at a point in history, his creation of a new relationship and the assuming of its consequences.