Sentences with phrase «history than the theology»

Accordingly it might be more properly called the material for a theology of history than the theology itself.

Not exact matches

Bandwagon «wave - of - the - future» theology has proven to be a very hazardous occupation in an era of accelerating change, especially when the continuities of history are not as evident as its discontinuities, and when the media focus the public eye upon society's distortions rather than its solidities?

More than a century after Kierkegaard, theology has reached the point where it must confess the death of God if it is to survive in the presence of history.

Thus the Old Testament is literature, history, and theology, and more than these three.

Administrators worry that doctoral students increasingly will be trained in the history of religion or comparative religions rather than in Bible, theology, ethics, church history and practical studies — the traditional fields of theological education.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

It is not a good idea to pick babies up by the ears or to drop them, but the history and theology of infant baptism are far more important than the technique, though not unrelated to the method used.

Bolle concludes his article rather pessimistically by pointing to the inevitability of retaining the question mark in the title of his article with the suggestion that separation of Christian theology and History of Religions could be seen as strength rather than as weakness on the part of each discipline.

The acknowledgment of the role of language (and thereby history) in all understanding combined with the awareness of the large role unconscious factors play in all conscious rationality have made those theologically necessary transcendental forms of reflection not impossible, but far, far more difficult to formulate adequately than modern theology (including my own) once believed.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

Having discarded as exaggerated the dialectical theologians» division between theology and the history of religion, Barr is less than convincing in his own efforts to prevent biblical theology from collapsing into the history of Israelite (and early Christian) religion.

In fairness to Girard, I must say that he realizes very clearly that the key to the whole problem is found in the Prologue of John, but he writes in the genre of sociological theory rather than the genre of theology, which prevents him from speaking as freely as he might of the Incarnation of the Word of God in human history.

The puritan conservationists have too readily accepted a 19th century theology that sets history against nature — a theology which is basically western European rather than biblical.

The present book, it must be said, is much more history and sociology than theology, and it arrives at the conclusion that Andrew Greeley's model of ethnic tribes is probably the best way of thinking about Catholicism in America, past, present, and future.

It is a Christian symbol which can form the key to a more realistic theology than that which conceived of «building the Kingdom of God in history.»

Much theology has become an academic discipline engaged in resolving problems generated in the history of that discipline rather than by the more obvious and immediate needs of the church.

My undergraduate degree is in religion, with a focus on the history of Christian theology, so I'm probably more aware than most people how things that were never in the Bible became tradition, and then became dogma.

If science and technology are ever to be liberated from tutelage to the dominative powers of history, if the drama is to be «interrupted» redemptively rather than destructively, then Christian theology, which has itself been enticed time and again to legitimate dominative power, can contribute to that future by mediating more dialectically to the present the subversive memories of God's identification with the struggles of victims everywhere in the mystery and message of Christ Jesus.

This emphasis upon the present kingdom is a more significant development in contemporary theology than the more widely publicized emphasis upon the hope for a future kingdom beyond history or a sophisticated conception of the «second coming.»

There are Christians who lay greater stress upon the messages of the prophets and the theology of Paul than upon the recorded words and acts of Jesus, and some who believe that it is impossible to recover any dependable view of the Jesus of history.

Mark is interested in theology — a very elementary theology, but a real one — rather than in history; that is to say, a theological idea is more important to him than the actual course of events in the life of Jesus.

«Nothing expresses more unequivocally the profound failure of [theologies that separate the Christ of faith and the Jesus of history] than their deeply anguished, joyless, and cheerless tone: torn between knowing and believing, they are no longer able to see anything, nor can they be convincing in any visible way.»

It seems impossible also to organize a genuine course of study including the Biblical disciplines, church history, theology, the theory and practice of worship, preaching, and education on other grounds than those of habit and expediency unless there is clarity about the place of these studies and acts in the life of the Church.

The inseparability of the two loves has been less manifest in theological analysis than in the actuality of history but theology has pointed out often enough how the thought of God is impossible without thought of the neighbor and how the meaning and value of the companion's life depends on his relation to God.

A theological education may represent little more than learning about theology, the Bible, and church history; it may seem unrelated to being a spiritually disciplined person.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

Although in one sense cosmology provides a more encompassing framework than history for a theology of revelation, the conscious awareness of a revelation of God comes into the universe through individual selves embedded in human society and its history.

Barth's basic position was that the «theme of theology» is «God's revelation», rather than any given concepts in the history of ideas.

While Chicago no longer exists as a center of process thought and is to a lesser extent than before identified with philosophy - theology dialogue and interaction, it leaves a legacy worthy of study by anyone interested in the history of these modes of inquiry in American religious thought.

Christian theology, for example, continues to locate the arena of mystery primarily in the areas of history or existential subjectivity rather than nature.

This is the issue: liberation theology seeks to understand why the actual decisions about the course of history are made on grounds other than Christ - centered faith and tries to connect the faith with the actual course of history.

My general point is why we fiter that age thru a presupposed theology, rather than apply some consistent «historical methodology» to it and then infer a workable theology for our present age.That's what I meant by theological history trumping historical theology?

Such was Paul's dynamic theology, and Erasmus had failed, so Luther judged, to understand on the one hand the relative dignity and goodness of the Law, on its own merits, and on the other the fact that in any case to keep it was useless, and indeed largely impossible for most men without Christ: «Fulfilment without faith in Christ, even if it creates men like Fabricius, Regulus and others [heroes of Roman history] who are wholly irreproachable in the sight of men — no more resembles righteousness than sorb apples resemble figs.»

One wonders whether, in the future, when we shall know so much more about what literature says and how it hangs together than we now do, we shall come to see literary myth as a similarly constructive principle in the social or qualitative sciences, giving shape and coherence to psychology, anthropology, theology, history and political theory without losing in any one of them its own autonomy of hypothesis.»

Historical study in theology, when theology is directed toward its chief objects, is always more like a conversation with a large company of similarly concerned and experienced men than like the tracing of a life history, whatever values there are in the latter procedure.

F. Burton Nelson, Vice-President of the Bonhoeffer Society, is working on an oral history project about Bonhoeffer's acquaintances, and confirms the fact that Bonhoeffer's humanity, even more than his theology, has had the greatest lasting influence on his friends.

This means that the argument is likely to be decided according to the rules of theology rather than the history of science, and Hoodbhoy may have had more justification than he realised when he claimed that the debate lay outside his competence.

The account of the ways in which the medieval Christian church attempted to suppress early scientists, which Abdus Salam in his preface regards as particularly impressive, consists of little more than a list of ten examples drawn from A History of the Warfare of Science with Theology published almost a century ago.