Sentences with phrase «idea of truth as»

Though it is not quite true that Gustafson and other liberals «never enter into argument against Barth,» there is a pronounced tendency in liberal theology to dismiss Barth's idea of truth as the self - authenticating word of God.

In these ways, the objections to the idea of truth as correspondence can be cleared away, and we can explicitly reaffirm this notion, which we all implicitly affirm in practice, and we can therefore reaffirm that the task of the theologian involves the attempt to formulate the Christian faith in true doctrines, and to defend the truth of these doctrines by showing them to be self - consistent, adequate to the facts of experience, and illuminating.

In our September editorial we looked at some implications of the idea of truth as a» gift received» (CiV, 34 & 77) but apart from Stratford Caldecott and Tracey Rowland, very few have taken up this profound idea from Pope Benedict's encyclical (See our November Road from Regensburg).

Not exact matches

What matters, in these cases, is that someone on your team is brave enough, vulnerable enough, to use a sentence that starts with, «The story I'm making up right now is...» The idea is to reach the truth as quickly possible, instead of wandering around with your made - up explanation, which more than likely consists of your own shame triggers, and has little relation to reality.

Weingard believes that all innovators have ideas about how to improve their products, businesses, and the world in general, but the truth is «it's lots of hard work, and many failures, before the idea can be executed as imagined.»

Having documented personas, even in their simplest forms, will not only help you crystallize your ideas, but also serve as a single version of truth for everybody creating content for your organization.

Traditionalists find themselves ill at ease» to put it mildly» in today's postmodernist intellectual world, a world whose «animating spirit,» as Gertrude Himmelfarb puts it, «is a radical relativism and skepticism that rejects any idea of truth, knowledge, or objectivity» («The Christian University: A Call to Counterrevolution,» FT, January).

But the idea of personhood and a rational (i.e. spiritual) nature that qualitatively distinguishes us from lower forms of life is, as I noted above, a truth accessible to «the natural light of reason.»

Thus his poems, which are ordered toward rendering the truth of things as they are, are quite different from his prose, which is governed by his consciously formulated ideas about how things ought to be.

Instead of accommodating its usage» and so its ideas and assumptions» a translation of Holy Scripture should serve the end of conversion by employing principles that recognize Christianity as its own culture with its own language and practices, raising readers up and rooting them in a rich tradition of translation, transforming them through the creative rationality, beauty, goodness, and truth reflective of the triune God who speaks his Word.

At the right end are those who see theology as simply a matter of sorting out cognitive ideas and propositional truths.

The idea seems to be that Millennials are so cynically resistant to truth claims and so hostile towards claims of moral perfection that somehow the arresting power of religious or even purely artistic beauty might be the principle means to, as it were, lower their guard, and enable them to glimpse something of the workings of the creator.

There are, of course, Christians who appeal to the Bible or Christian tradition as if the presence of an idea there guaranteed its truth.

But, as a «seeker» of truth which your seem to be, what would happen if you for a moment let go of the idea of god, a higher power, and heaven?

Fourthly, the idea of residential houses which brings together teachers and at least post-graduate students as a community of intellectual seekers of truth or some equivalent of it should find a place in the life of a college.

A major concern of the Christian as Christian is to find truth, and this often leads to sharp divergence from dominant ideas and inherited opinions.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

Dr. Cobb suggests that Christianity needs the actual adoption of already - developed ideas as well as new ideas: «It is as important to liberate theology to pursue saving truth wherever it can be found (scientists, philosophers, Hindus...) as to liberate particular groups of people from oppression.»

Such bromides may be his idea of timeless «spiritual truths,» but I don't think this approach reveals much about Shakespeare, especially as his evidence consists solely of passages wrenched out of context, and therefore rendered quite meaningless.

With electronic culture, he suggests, the resonance of sound has become the dominant mode of communication and conveyor of truth, rather than sight (as in reading books to discern ideas).

Another idea conflicting with the existing order of ideas may have negative truth - value, or appears as error.

3Adventures of Ideas, Part IV, especially the chapter «Truth and Beauty», can be interpreted as supporting the position that humans are creatures of appearance.

The truth is that, as, for instance, in Rawls» A Theory of Justice, contract thinking engages ideas of promise and obligation that take on at least the appearance of being covenantal.

He posited that al - amr had normative polarity within it, namely al - haqq (the Truth) and al - khalq (Creation).33 He described al - haqq by the term al - wujud al - mahd (sheer being [SB]-RRB- 34 SB paralleled the idea of God described by Michael Sells as «God - in - himself» or that aspect of God that is absolute and unconditional essence — remote and mysterious; wrathful and majestic.35 This idea equals the notions of sat in Upadhyaya.

And I would also like to point out that the idea of rights is subjective too according to your arguments, there is no such thing as truth and everyone should just live life the way they want too.

HeavenSent - You speak only your own idea of truth, and imagine that it's the same as Jesus».

In particular, the denial that epistemology is wholly prior to ontology; the denial that we can have an absolutely certain starting point; the idea that those elements of experience thought by most people to be primitive givens are in fact physiologically, personally, and socially constructed; the idea that all of our descriptions of our observations involve culturally conditioned interpretations; the idea that our interpretations, and the focus of our conscious attention, are conditioned by our purposes; the idea that the so - called scientific method does not guarantee neutral, purely objective, truths; and the idea that most of our ideas do not correspond to things beyond ourselves in any simple, straightforward way (for example, red as we see it does not exist in the «red brick» itself).

We prefer perhaps to see this one shooter in Oslo as an abberation rather than a reflection of the truth that hateful words and ideas poison us all.

There is an intellectual seductiveness to the idea of one blazing sun of truth, seen imperfectly from different viewing points in human history, with the perception becoming ever more ample as the different views are correlated and added up.

The notion of truth as «correspondence of (interpretative) idea to (preinterpreted, given) reality» therefore makes no sense.

Closely related to the notion of an actual world beyond our present experience is the notion of truth as correspondence between our ideas of the world and that world itself.

The Traditionalist takes the idea of First and Second Goods as truth; he can distinguish them not only in their meanings but in the peculiar modes of their achievement through activity of the self and persona respectively.

The primary difference is the amount of proof required for an idea before accepting it as truth.

The traditional spirit bases mutual toleration of historical differences on the idea that they are parts of the same truth, while the modern spirit of democratic toleration of differences is on the basis that though they are essentially different, reverence for each other as persons requires respect for each other's freedom to differ.

Thus the Old Testament is not to be read as an odd collection of curious stories and ideas from a remote and primitive world, any more than it should be taken, on all its levels indiscriminately, as a definitive statement of unchanging truth.

I'm sure that saying this would upset plenty of Twihards as well, but there's a truth to it that can not be denied, just as there is a truth to the idea that God has, and apparently still is, imagined as a «magic man in the sky» by some believers.

It seems impossible to live any sort of decent life without ideas about moral truth, just as it seems a corruption of the judge's function to confuse those ideas with the law to be applied.

Academic freedom that's officially indifferent to truth or about «the free marketplace of ideas» always serves the forces of progressivist liberation; it implies, as John Stuart Mill seems to teach, a strong bias against truth claims that limit personal freedom or, as our Supreme Court now says, relational autonomy.

His idea of a «new synthesis», proposed mainly in his book Catholicism: A New Synthesis and developed in his many theological and philosophical essays, was an attempt to grapple precisely with the issues we have spoken of: the post-Cartesian «turn to the subject» (that is: the loss of faith in the objectivity of knowledge and the subsequent exclusive concern of philosophy with the self and the subjective idea as the norm of «truth») and the philosophy of evolution with its implications for a dynamic rather than a static universe.

Most often, however, they dismiss anti-Enlightenment ideas that come out of humanities departments as erudite lunacy — the enemy of the quest for truth.

All the semiological systems, along with the linguistic system, must be decoded, and, as Ricoeur says, «that requires a special affinity between the reader and the kind of things the text is about» (19) What is appropriated is not a system of ideas but deep values of truth that are imposed «with such power that no further proof is needed to perceive their validity and reality».

This is a sensitive issue.It is important not to see this as a struggle of the sexes.This is neither about patriarchism or feminism.We must guard ourselves against the teachings and ideas from outside which can lead us astray from the truth in the Bible.

The idea that the conquest of nature is inevitably used as a means to gain power over others is at best an unhelpful half - truth.

To sum up, I have suggested a few ideas — aspiration (understood as an «outflowing» of the spirit), openness, future - directed revelation, value experiments, objective worth, the mosaic of truth — that I think will be needed to revision Christianity and religious faith in a new axial period and perhaps may also help us find a way between secular drift and fundamentalist retrenchment.

I do not think that asking these sorts of questions is a good way to do evangelism... I do, however, think that these sorts of questions are helpful to ask Christians as a way to gain insight into what sorts of ideas and truths people think are essential to the «gospel» and as a way to see what people think about how to gain or keep eternal life.

Although he goes on to insist that this is not the whole truth, what he takes to be the other side of the matter is that we form our idea of human knowledge, not by exploiting our intuition of God as eminently knowing, but by exploiting our intuition of God — period.

There are millions of ideas and philosophies about life with all it's many facets which are good but there is only One Truth and as then as is now The Truth is being killed by every non believer in the whole world.

but i didn't state anything example — i stated that the theory of evolution is yet to be proved and so with that i agree that due to that lacking it is equal to the theory of god... the only thing i said which is cemented truth for anything is that we don't know what the real answer is... and by stating ideas as facts serves no real purpose but a selfish one... lets call it an ease - ment on the inner self, the mind can now be at peace with the hope that when i die i get to live yet again... full belief in this is insane without evidence.

It is true that in petition the idea of omnipotence given up; but here it again becomes clear that the concept of omnipotence as universal truth, a theoretical dogma, does not belong to Jesus» view of God.

Man's sonship to God is thus a universal truth which holds for man as such, which is essential to the idea of man.