Sentences with phrase «in public theology»

The «chosen people» or «God's new Israel» symbolism that was pretty well eliminated from the formal civil religion was common in the public theology, though it also had its critics.

It may be a sobering thought, but most of what is good and most of what is bad in our history is rooted in our public theology.

That means talking about androcentrism, patriarchy, sexism and misogyny in the scriptures and in the church from the pulpit, in the theological classroom, in congregational conversations, in public theology and the scholarly literature.

I've read them all; some are genuinely impressive exercises in public theology,....

St. John Paul II's «culture of death» and Benedict XVI's «dictatorship of relativism» are familiar and useful critical formulations in their public theologies.

Not exact matches

I frankly don't care about the particular theology of the CC and I frankly don't care about how the incidence of pedophilia within the CC compares to the general rates in other sects or the public at large.

The challenge to developing a public theology comes not only from secularizing forces in society but also from anti-intellectual attitudes within the Church.

David Koyzis is Fellow in Politics at the St. George's Centre for Biblical and Public Theology, Burlington, Ontario, Canada.

Different organizations will highlight different issues: Some Jewish leaders will be most concerned with anti-Semitism, Vatican relations with Israel, and the Israeli - Palestinian conflict; others will focus on interfaith dialogue on theology and history; others will discuss social and economic policy, and the place of religion in politics and the public square.

Because of the tendency in Luther and the reformers to distinguish between grace and law» understandable relative to late - medieval scholasticism» Protestants ever since have erected a false dichotomy between grace and law that has had debilitating effects in theology, ethics, and public policy.

Last week a controversial book of theology was condemned by well - established critics who cautioned the public that the book did not present Christian doctrine in an accurate, biblical, or traditional way.

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

In this aspect it is close to Public Health theology.

Having opined in public previously on the question of what makes evangelical theology evangelical, he reports a recent breakthrough in his own thinking: It's not so much a set of....

What is required, according to Public health theology, is not the individual cure of conversion, but structural change in the political, economic and social systems that provide breeding grounds for the dehumanizing viruses.

Is it wrong that I don't want to invite (much less demand) that either Julie or Tony air their most profound, intimate pain in this public forum in order to have a conversation about theology and abuse?

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?

That is why I think it is no accident that this death - of - God theology grew out of two anterior developments: the discovery that Christians must participate in politics and in public affairs, and the justification of violence.

Thus, the struggles against torture and terrorism require us to recover and recast a genuinely ecumenical and normative public theology, one willing to engage in the patient yet urgent task of identifying, clarifying and defending those universal principles of right and wrong inherent in the Christian understanding of life.

The late «60s in this country will be remembered in theology chiefly for the remarkable public attention directed to radical theology and especially to the idea of the death of God.

And there is, in fact, very little evidence that champions of ecclesial pluralism have bent over backwards to insure that their opponents are given a fair hearing on occasions of public debate, nor are they conspicuously tolerant or open - minded when they happen themselves to be in positions of extra-ecclesial authority — as journal editors, perhaps, or as deans of theology faculties.

In this regard, the most decisive indicators of social righteousness in society are the structural freedom of religion and the ethical dependence on an ecumenically shaped «public theology.&raquIn this regard, the most decisive indicators of social righteousness in society are the structural freedom of religion and the ethical dependence on an ecumenically shaped «public theology.&raquin society are the structural freedom of religion and the ethical dependence on an ecumenically shaped «public theology.»

For this reason, too, we are in desperate need of a public theology.

The reform of canon law is still far away... in short, there is nothing like a new Pentecost to be noticed, but rather quarrels and alienation among Catholics themselves, new unsolved questions in theology as well as in Christian living on which we had seemed to be agreed before the Council, the continuing silent apostasy of the masses, the rejection of faith, Christian morality and conviction in public life.

I'm actually glad about it because it gave liberation theologians an opportunity to share about liberation theology in a more public way.

But one sometimes wonders if Farley fully realizes how far we must yet travel before we arrive at a thoroughly practical theology critical and philosophical enough to fit in the university and fine - tuned enough actually to give direction to the church's ministries in the public world.

In varying degrees, most of them want practical theology to become more critical and philosophical, more public (in the sense of being more oriented toward the church's ministry to the world rather than simply preoccupied with the needs of its own internal life), and more related to an analysis of the various situations and contexts of theologIn varying degrees, most of them want practical theology to become more critical and philosophical, more public (in the sense of being more oriented toward the church's ministry to the world rather than simply preoccupied with the needs of its own internal life), and more related to an analysis of the various situations and contexts of theologin the sense of being more oriented toward the church's ministry to the world rather than simply preoccupied with the needs of its own internal life), and more related to an analysis of the various situations and contexts of theology.

When I wrote Blessed Rage for Order, I did state that even if the arguments for the public character of fundamental theology in that book were sound, those arguments could not determine the distinctive form of publicness proper to systematic theology or that proper to practical theology.

In both of these strictures, the role of theological ethics or moral theology in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subsideIn both of these strictures, the role of theological ethics or moral theology in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subsidein practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subsided.

Since I have not in fact» «changed my mind» in any basic way on the availability, of a positive response to all three questions, I will here move on to the more difficult question of the public nature of systematic theologies.

Academic theologies (with their focus on such questions as method, the disciplinary status of theology in the modern university, the relationships of theology and religious studies, and the development of public criteria for theological language) are obviously related principally to the public of the academy.

But theological ethics as principle and procedure is crucial if practical theology is to equip the church to take a thoroughly critical role in public life.

His turn to a public history and a shared reason oriented to that history is the most significant attempt in his generation of German Protestant theology to break with the turn to the subject that has been so determinative for over two hundred years.

In this way Wood honors the concern of the sort of position illustrated by Hough and Cobb to stress theology's public and practical character against the apparent privatizing and interiorizing of it by the position illustrated by Farley.

A book on practical theology now preoccupies me in the same way that an earlier struggle for public criteria in fundamental theology concerned me in the early «70s and the struggle for criteria of meaning and truth in the disclosures of the beautiful and the holy in the classic works of art and religion preoccupied me in the late «70s.

A full defense of this intuition as true (i.e., as «public») demands the kind of argument and modes of reflections which I have attempted in my recently completed work on systematic theology (The Analogical Imagination).

Since white theologians and preachers wrote most of the books in religion and theology, they had a great deal of power in controlling the public meaning of the gospel.

Indeed, a «sociological imagination» is slowly transforming all theologies — sometimes with unsettling and explicit power, as in the use of critical social theories in political and liberation theologies; sometimes with more implicit but no less unsettling effect, as in the increasing use of sociology of knowledge to clarify the actual social settings (or publics) of different theologies.

In fact, however, most theologies emerge from and are principally addressed to one of these three publics.

An ethic of virtue and character — either in its more Christian form, as in the theology of Stanley Hauerwas (A Community of Character [University of Notre Dame Press, 19821), or its more secular form, as in Alasdair McIntyre's After Virtue (University of Notre Dame Press, 1982)-- can never advance convincing reasons in public conversation.

He does this in two important respects: the first is in regard to the standoff between the attempts to show that theology engages the whole person because it is something «subjective» and personal and the attempts to show that it does so because it is something «objective» and public; and the second is in regard to efforts to replace the picture of theology as a movement from theory to practice by new pictures of the relation between theory and practice.

And when has religion or theology been taught in the public schools?

I am relatively discouraged (although not despairing) about exactly how to take the next two steps: the development of a model for a Christian systematic theology that will be in continuity with, but also a genuine development upon, the earlier model for a revisionist fundamental theology; and the development of a model for a public Christian praxis (or practical theology) which will be in continuity with, but also a genuine development upon, both «fundamental» and «systematic» concerns.

Theology took its place alongside pornography in public toilets, at least those for men.

Though he prefers the older word «piety» — with its deep rootage in Roman history and Calvinist theology — J. I. Packer offers a succinct positive definition of Christian spirituality as an «enquiry into the whole Christian enterprise of pursuing, achieving, and cultivating communion with God, which includes both public worship and private devotion, and the results of these in actual Christian life.»

Moreover, there are indications that this book, which is robustly ready to engage in the public square of theology, is not just meant for experts.

In the churches and congregations we find fresh energy and intelligence being devoted to the production of new hymns, music, artistic and liturgical materials, to the creation of fresh categories for doing theology, to the retrieval of threatened cultural resources, to the application of faith to public issues, and to the promotion of ecumenical sharing and partnership.

Michael Hanby's «A More Perfect Absolutism» (October 2016) is public theology in the critical mode, as are portions of Laudato Si».

For the remainder, such as most of the new independent evangelical churches, their distaste for liberation theology and their understanding of the church's proper role in the public arena derive not from «an ideology of the national security state» but from sincerely held beliefs about theology, politics, and economics.

It is for this reason that public theology in this mode should cultivate humility.