Sentences with phrase «in presenting his interpretation»

Cobb's gambit in presenting his interpretation of the extensive continuum was to make it appear that the extensive continuum in the future has a kind of reality such that it makes no sense to speak of its regions originating with concrescence, This effect was obtained by quoting Whitehead (PR 103) to the effect that «the extensive continuum... underlies the whole world, past, present, and future....

The popular proverb — which is in certain lights profoundly true — is in this crisis and in its present interpretation refuted.

Further, in presenting his interpretation of Matthew 16 and John 20, he merely illustrates the Protestant dilemma of a lack of common faith and practice resulting from each Christian interpreting Scripture as he will in the absence of a divinely sanctioned interpreter, the Catholic Church.

Not exact matches

China president Xi Jinping is expected to present «the most authoritative interpretation» on China's 40 years of economic reforms and opening up as part of h's keynote speech, as well as announce the establishment of free - trade ports in Chinese provinces potentially including Hainan.

A number of people that have written to respond to this article have spoken of the interpretation of the Bible, which is the number one problem in this present world as the Bible itself teaches us that no prophecy of scripture is of any private interpretation (2 Peter 1:20).

Fossil abundance versus geologic period diagrams should be shown for all life forms discussed in the text or presented in tree of life or cladogram interpretations.

One way to illustrate the full scope of this problem would be to look more closely at the horizonal character of the ecstatic past in contrast with the past of the ordinary interpretation of time, which is only understood by negative contrast with the present.5 Here Mason, apparently following Whitehead, allows us to make a particularly striking contrast: we can never change the past» he says (p. 95), meaning to evoke what Heidegger calls Dasein's «facticity» and to compare it with the objectivity with which perished actual occasions confront the concrescing actual entity in Whitehead.

But the ordinary interpretation of time supposes also — and here makes an ontological commitment in which Mason clearly joins — that however the «analytic geometry» of the now is construed, it is only now, i.e., in the physically present, that being is.

Given these historical errors and oversights in both our biblical interpretation and our artistic engagement, we must support efforts to study and present a true, uncompromising picture of both the glory of God's creation and the depths of human folly.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

Consider, above all, the activity of what Whitehead calls «the final percipient occasion», i.e., the present occasion of human experience, in integrating its present visual experience, with all the complex interpretation involved therein, with previous experiences.

While monasticism in modern times has been deeply influenced by Dom Paul Delatte's rather rigorous interpretation of the Holy Rule (he was Abbot of Solesmes from 1890 to 1921) we find in Hugh Gilbert's firm but gentle hands a rather more humane understanding of the contemporary mind, particularly in his substantial treatment of the concept of obedience (a minefield for any Christian apologist) which stands at the centre of this present work.

The book takes the various sections of prophecy in Scripture and presents them in their literary and cultural contexts, providing a brief summary of the various views and interpretations that are available for each section.

That original Islam is only hinted at in the Qur» an and the Hadith, which were written years after the prophet Mohammed had his mystical experience — just as the original precepts of Christianity are minimized and only obliquely presented in the New Testament and its «authorized» translations, interpretations and commentaries, which were written over many years, well after Jesus» ministry and Paul's mystical experience.

Is the Catholic traditional interpretation of the Bible one of those which can be known on the basis of our present study of the Bible to be in serious error?

The interpretation of the Bible in the Church, Pontifical Biblical Commission Presented on March 18, 1994 ewtn.com/library/CURIA/PBCINTER.HTM# 2

1.22) of the eschaton, a technical term for the present manifestation of the Kingdom»; (James M. Robinson, «the formal Structure of Jesus» Message», Current Issues in New Testament Interpretation, ed.

But both the course and the result of this interpretation presented to the reader will still be only the opinion of the interpreter for which he will once more be held accountable by the book itself in an ideal, though certainly not in a real sense.

In short, my interpretation of the order of becoming involves both a relation earlier and a sort of distinction between past, present, and future.

So they re-established the church according to their own gospel interpretation, preserving in Mormonism that strain — present from the beginning — which saw the church first as the Church of Christ and after that as the Church of Latter Day Saints.

In light of my interpretations of the preceding quotations, it should be evident how the present quotation can be given alternative nontemporalist and temporalist readings.

In my own teaching of theology I find it best to use, rather than a single textbook with a single point of view, a reader which presents several angles of interpretation on specifics and on the whole because it forces students confronting a plurality of systems to decide for themselves what the Scriptures say.

In light of the present interpretation of actual occasions and concrescence, actual occasions alone can not be used to explain persons.

Legend, no less than history, remembers the past; but it remembers it with a creative abandon, in disregard of history's concern, always present whatever the degree of interpretation, to give a rational and coherent reconstruction.

The words of Jesus in the Gospel of Thomas are present as «secret», i.e. not known in the common tradition of the Church, and it is said that «whoever finds the interpretation of them will not taste death» (Preface).

That is, they are constantly engaged in a shared interpretation of their past, present, and future.

However — and this is well worth noting — the Bible, without adding more internal contradiction than is already present in its pages, will also support common sense interpretations of its texts and theologies.

First, the object is a harmony present in interpretation with its constitutive value.

In fact, these sources present strikingly varied interpretations of the role that food and weight - watching play, or ought to play, in the Christian lifIn fact, these sources present strikingly varied interpretations of the role that food and weight - watching play, or ought to play, in the Christian lifin the Christian life.

I have been asked in the present essay to illustrate my use of the Bible, and that means showing how I work my way towards the canonical interpretations which are the goal of my theological endeavor.

Martin Luther presented the theology of Sola scriptura that the bible is the sole source to live and understand what Christianity is all about... but the bible itself does not come with a table of contents to prove that it is correct which is why the bible itself says that the CHURCH is the pillar and foundation of truth... remember that the church existed before even the bible was even put together... To understand the bible you cant just rely on your own interpretation like the protestants often say... The truth is always absolute and hence the teachings of the bible HAS to be absolute which is why the church is said to be ONE in nature (in every sense of the word), HOLY, CATHOLIC (Universal in teaching in every corner of the world) and APOSTOLIC (roots dating back to Jesus himself)... Now figure out what is that one church... The church put together the bible and the holy spirit always protected the church against false teachings and 1600 years later came about the teaching of Sola Scriptura... Protestants... look within and see whats wrong with this teaching.

My first concern, in Part A below, will be to show that on either the orthodox interpretation of Whitehead (as presented in Whitehead's writings and expounded by William Christian), or on the interpretation offered by Charles Hartshorne and John Cobb, there is incoherence.

Heretofore in Israelite Yahwism the meaning of the present was taken primarily from the understanding and interpretation of the past, as, for example, in the ancient cultic confession of faith recorded in Deut.

It is an interpretation that is intended to make sense of and give sense to the persisting fact that Jesus is not only a figure of the past but in some profoundly real way a present factor in the experience of the human race.

A possible real connection with the animal kingdom is itself of relatively little theological importance, for anything in it that would be important for the theological interpretation of human life in the present, can also be known without it, that is to say, the vulnerability of man in face of the powers of this earth, man's temptation to see himself from the point of view of his animality, his liability to death, man's dynamic orientation and task of developing to his perfection from below upwards, beyond his beginnings.

Once more, differences in historic definitions of the ministry are less due to exclusive insistence on some one interpretation of what constitutes a call than to variations in the emphasis placed on the various elements present in every call.

The important implication of this is that television in particular and the mass media in general (particularly the commercial media) are presenting a consistent and integrated system of belief and social interpretation as a pattern for social understanding and development.

This capacity to learn from experience in man, as in other animals, is primarily bound up with the interpretation of signals and with the ability to bring past experience to bear on present interpretation.

It means that what happens in the present experience will influence the interpretation of future stimuli.

Consequently, process theology is helping to pave the way into new and still largely unexplored realms of interpretation of the nature of man's ethical life under God in this present world.

This activity can be effectively performed only as past experience can cumulatively provide help in the interpretation of present experience.

It does mean that an important factor influencing the interpretation of new stimuli in the present is past experience.

Interpretation and application could do much to rationalize the arbitrary features of the legal code, but as long as this code was fixed as the past word of God, and as long as God was understood to have spoken in the past rather than in the present, complete rationalization could not occur.

This is shown by the popularity of Adolf von Harnack's lectures of 1900, The Essence of Christianity, in which he presented the most liberal interpretation of Christian thought to date.

Altizer's position represents his attempt to grasp the inner logic of the Incarnation, though he is fully conscious of the fact that the profanity of contemporary culture plays an essential role in his formulation of a radically immanental interpretation of Christ.31 He presents a telling case against attempts in Christian theology to conceive God as an immutable Absolute wholly unaffected by the contingencies of history.

I also anticipate that in the coming years, theologians will re-approach those biblical texts used to condemn homosexuality and perhaps present evangelicals with some optional interpretations.

The lamentable polarisation and confusion which has developed as a consequence of these conflicting interpretations of our present situation is only too familiar to anyone involved in the life of the Church and has led all too often into destructive polemic rather than real dialogue about the best way forward for Catholic Christianity in the third millennium.

Dr. Kinast summarizes the interpretations which he has presented in this book and compares the relational theology of death with the more classical theology of death, assessing the strengths and limitations of each.

In thus presenting a theistic interpretation of Jesus and his resurrection, insisting upon an ontological element where others see only myth, I will be held by some to have abandoned all claim to offer proposals for a modern Christology.

Unfortunately, Whitehead's own notion of «being present in another entity» is obscure in itself and has remained obscure in many of the interpretations of his philosophy heretofore presented.1 This paper attempts to indicate the direction in which a clarification of Whitehead's concept of causal objectification2 might proceed.