Sentences with phrase «in modern theology»

It is this fundamental flaw in modern theology's understanding of grace that has caused so much trouble in many other areas of theology as well.

Part II, looking at the application of this to disputed issues in modern theology, to be published in forthcoming issue.

This approach is attractive because it expresses a theological ambition that is often sadly lacking in modern theology.

As a matter of fact, Barth and Brunner likewise have come closer to each other, as David Cairns points out in The Image of God in Modern Theology.

This subject has been the occasion for fierce dispute in modern theology.

The most drastic form of theopaschitism in modern theology is Christian atheism.

Such a rejection is not uncommon in modern theology, but it overlooks the significance of human sinfulness as responsible action, an action that even God takes seriously.

Barth is the hero of Hauerwas's lectures, and the closing chapter gives a prominent role to Marshall's case for conceiving the Christian God as the truth, though it also suggests that Marshall underestimates the problem of cultural accommodation in modern theology.

Though Barth grieved in his later life that most theologians rejected his approach to theology in favor of current cultural and hermeneutical fads, he looked for Word - oriented allies wherever he could find them, and for the most part he did not persist in claiming that liberalism was the fatal problem in modern theology.

D. F. E. Schleiermacher, The Christian Faith (Edinburgh: T. & T. Clark, 1928), and Albrecht Ritschl, The Christian Doctrine of Justification and Reconciliation (Edinburgh: T. & T. Clark, 1900), are major works in modern theology.

Yet current discussions scarcely make note of Schweitzer's perceptive observations on precisely this problem, let alone his solution to this lacuna in modern theology.

Much academic work in modern theology seems less the study of God or of the Christian message about God, and more the study of the creativity of great theologians.

Our tendency in modern theology to subsume all the new questions of theology under a framework that may be described as «Christocentric Universalism» is perhaps not the most helpful paradigm.

Not exact matches

In the twentieth century, death - of - God theologies presumed that modern science and philosophy make traditional concepts of God untenable.

Levy, a professor of historical theology at Providence College, overturns the image of a placid medieval Church and shows instead that the crises of interpretive authority that we associate with the early modern period in fact have their roots in the turbulent controversies of the Middle Ages.

For Milbank, Taylor «is highly alert to the fact that disenchantment perhaps primarily came about because a certain style of theology favored this — a style wishing to monopolize all mystery in the one God, somewhat in the way that the modern state now monopolized all coercive power at the sovereign center.»

Kant's approach may hold at bay the antihumanism of modern science (we are just clever animals in an insignificant corner of a vast cosmos), and it may serve as a bulwark against the ruthless rationality of economic efficiency and the putative demands of progress, but Michalson concludes that Kant's approach to the question of God makes theology less and not more plausible.

The recent and dramatic rise of modern Gnosticism, implemented in part, by the capture of the vocabulary of reality, is merely the continuation of the effort, identified by Eric Voegelin, to form a Western civil theology by immanentizing the Christian eschaton.

But your knowledge of science is so much less than so many Catholic Priests such as Gregor Mendel (1822 - 1884) the father of modern genetics, Georges Lemaître (1894 - 1966) the person who proposed the Big Bang Theory and Stanley Jaki Born in Hungary, he earned doctorates in Systematic Theology and Nuclear Physics, is fluent in five languages, and has authored 30 books.

Nature, then, has been presented as «the servant of history» or the «stage for history» in much modern writing about biblical theology.

Although the university provided the setting for some of the most enduring theology of the medieval and Reformation eras, and though the philosophy of religion in the modern period emerged under similar auspices, the recent development of departments of religious studies in secular universities represents a unique phenomenon that has profound implications for theology.

Saying that Jesus came to save us * from * religion might make for Tweetable theology but it is not an accurate representation of what the word means (via the dictionary definition), how it was defined in both the ancient and modern worlds, and how the New Testament presents it.

At the same time, there's something perverse in the way the modern academy has sidelined theology.

And it is precisely because of these dimensions that Wesleyan theology can assimilate modern patterns of thinking and can find contextualization in a variety of situations.

While there is no parallel in Christian theology, there is ample parallel in Christian folk - belief — a consecrated communion wafer worn around the neck has been thought to be the best defense against Dracula, and crosses and medals are put to similar use against modern dangers.

The discoveries of modern science are real advances in the knowing of God's creation and so have an impact upon theology.

Process theology has taken as its situation the decline of credibility of Christian belief in the modern world.

He had drawn heavily upon Benedict's moral theology in his latest book and thought the former pope understood the modern world with rare insight and knew how to speak about it.

Nor can the wish to replace orthodoxy with a more modern theology be a compelling motivation, simply because the hold of orthodoxy upon Western civilization has been so clearly broken that only a Don Quixote would choose to tilt in such a tournament.

But modern ideas of justice to the individual were not in the background of the Old Testament's thought, and nowhere in the Bible does «atonement» mean what modern theologies, presupposing modern legal systems, have made it mean.

Indeed, modern trends in theology may well contribute to this crisis.

Or are we, partly by the paucity of our records, whose composition has been so largely shaped by factors quite other than a modern demand for historical, factual accuracy, partly by the demands of a theology that would emphasize divine acceptance above divine judgement, compelled to say that all we find here is the most sublime presentation in time of the eternal readiness of God to receive to himself the truly penitent?

The presentation of theology, that is the way in which the Church's teachings have been integrated with secular sciences, has not kept up with the discoveries of modern science.

Now, it is precisely a lack or a toning down of radicalism that characterizes the modern theological orientation (as it has so often characterized other theologies in the course of church history).

This is in sharp contrast to the modern «lay» perception of theology (and philosophy).

I shall discuss how much traditional metaphysics and theology needs to be revised in the light of modern scientific discoveries with four examples: the «new physics» of the 17th century, the theory of relativity, quantum theory and evolution.

Drawing mainly from Protestant authors of the early modern period, John Witte, Jr. discusses «the interplay among law, theology, and marriage in the West.»

Williams also has a helpful introduction to Eastern Orthodox theology in The Modern Theologians, edited by David Ford.)

Moltmann points out that goodness, truth and beauty were always held to be unified, coexistent properties, but that after the separation of science and theology in the 17th century this unity was broken, although he believes that beauty and truth still form a unity in modern scientific thought.

In the opinion of this writer Moltmann is correct to insist on the importance of a theological perspective when considering science, and on the need to ponder the intrinsic unity and beauty of all of creation, but it is surely the lack of a coherent metaphysics of science that has led to the increasing gap between modern scientific thought and Christian theology.

The principal critics of practical theology therefore advocate a radical rejection of modern questions about reason and practice in favor of a discussion in which the most important questions about the meaning and validity of the Christian message are assumed, precisely so that the details can be intelligently debated.

The link made in Edward Holloway's synthesis of science and theology, involving the co-relativity of all material being in a metaphysical system that is faithful both to modern scientific thought and to orthodox Christian theology, gives a more solid basis on which to develop a dialogue with science.

In the Lowell Lectures of 1926, years before the «death of God theology,» Alfred North Whitehead sensed this tension and remarked: «The modern world has lost God and is seeking him.

In some ways, modern science leads us to theology.

In modern times, the Iona Community was founded in 1938 by George MacLeod (1895 - 1991) to express the theology of the incarnation in social termIn modern times, the Iona Community was founded in 1938 by George MacLeod (1895 - 1991) to express the theology of the incarnation in social termin 1938 by George MacLeod (1895 - 1991) to express the theology of the incarnation in social termin social terms.

His concern was shared by many other progressive denominational leaders, who saw the usual education in confessional theology as too narrow for the demands of modern ministry.

Mascall sees that if he is to establish his case for natural theology in the context of modern philosophy, he must refute those epistemological views that lead to the denial of the existence of finite entities.

Protestant theology even after Barth has failed to find an idiom in which to describe God in a fully modern way.

We are thus able to align our theology with the scientific and philosophic disciplines which already have made the conversion to the modern dynamic world - view from the classic static world - view — hence from the Ptolemaic to the Copernican, from the Aristotelian eternal species to the Darwinian evolution of species, from the metaphysical to the temporal or historical and evolutionary in philosophy and theology.

If modern authors can change in their theology, terminology, goals, focus, vocabulary, verb tense usage, and so on, and be allowed to revise, edit, and redact their own works, why can we not allow the same freedom and flexibility to the authors of Scripture?