Sentences with phrase «in theological tradition»

Paul Tillich's description of the forms of sin varies somewhat from Niebuhr's.19 Tillich reviews the three major descriptions of sin in the theological tradition: Sin as unbelief, as hubris, and as concupiscence.

Nevertheless I am convinced that what has been said is on the right lines and that it provides a kind of summary of the best insight and interpretation in the theological tradition which we have inherited.

While debate over the understanding of Biblical interpretation lies at the heart of current evangelical discussions concerning women, differences in theological tradition lie at the center of discussions over social ethics, and disagreement over one's approach toward the wider secular culture is surfacing as the focus of controversy regarding homosexuality.

It might then be helpful to gather together those principles and ideas about priesthood that have been distinctive within the Faith Movement while being rooted in the theological tradition of priesthood and its practice within the Church.

The choice of terms is Whitehead's and it may be somewhat confusing for the novice theologian, for we are dealing with a different kind of distinction from what is found in our theological traditions.

Not exact matches

Theological tradition speaks in this connection about a «quasi-sacramental character» in matrimony, because a person is permitted to contract a new marriage after the death of the spouse, but not while the spouse is alive.

Further, they are already aware of «disagreement about some theological matters» and the CCCU schools are committed to «certain essentials of the faith once for all delivered to the saints» simultaneously adhering to particular theological postures in one's particular school and its theological tradition.

In short, the idea that Christ descends to «the limbo of the Fathers» is part of a venerable Catholic theological tradition that invites reflection, discussion, and debate rather than compels assent.

The tragedy is compounded, moreover, on the reading that I have proposed, by the irony of the fact that in material theological terms the Luther of 1519 arguably did greater justice to the core convictions of the catholic tradition than did the Luther of 1517.

She reclaims a long tradition in philosophical and theological ethics that she calls the ethics of «responsibility.»

The theological obtuseness of the Roman court theologians (Cajetan partly excepted), the inability or unwillingness of the Roman authorities to appropriate their own best ecclesiological traditions, and the unlovely influence of financial politics on the handling of the doctrinal issues all played a considerable role, as did Luther's impatience and anger, his inability to take stupid and inappropriate papal teaching at all calmly (perhaps because his own early view of the papal office was unrealistically high), as well as his tendency to dramatize his own situation in apocalyptic terms.

There is no real evidence that Luther regarded this consolation as inadequate; the impetus to reshape his thought in a new configuration came from the theological tradition, not the anxious yearnings of a troubled conscience.

On the contrary, on the one occasion when Luther's theological proposals received a halfway careful hearing from a representative of the Roman Church, at his meetings with Cardinal Cajetan in Augsburg in 1518, the conclusion reached was that his doctrine of justifying faith was not obviously heretical or in clear opposition to the tradition of the Church.

Both the liturgical and theological traditions of the Church present to us certain things that must be said about God as revealed in Christ Jesus.

The GOD, POLITICS AND THE JEWISH TRADITION SEMINAR is two - week program for advanced undergraduate and graduate students interested in the relevance of Judaism's political and theological dimensions to public life, led by Leora Batnitzky (Princeton University) and David Novak (University of Toronto).

Of course they may end up disagreeing with Bernard of Clairvaux, Augustine, and Barth about the moral significance of our being created male and female, but shouldn't they be a little less sanguine about it and a little more deferential, to the point of saying, «We believe the tradition made a grave mistake in its disallowance of gay partnerships, but at the same time we acknowledge our deep indebtedness to that tradition for giving us the theological and ethical vision to even make our argument for inclusion»?

Here again, Dr. Baglow has done a masterful job of presenting the crucial doctrines and the theological and philosophical insights of Catholic tradition in an engaging and illuminating way.

But this was so dominated by modes of theology so foreign to the Wesleyan tradition that in little more than a decade the Wesleyan Theological Society was founded to begin to articulate its own style of theology.

One place to see easily the variety of theological norms coming into play is in Wesley's Plain Account of Christian Perfection, perhaps both the key text for those who wished to sustain continuity with the spiritual experience of classical Wesleyanism and a source of much controversy with outsiders who found the key doctrine of the Wesleyan tradition offensive.

Such a shift has great implications for theological method in the Wesleyan tradition and for its view of biblical authority.

But any genuine recovery of a «particular language of faith» will entail developing and appropriating a theological tradition and embodying that tradition in faithful living — a project that necessarily requires motivations and insights deriving from a quite different kind of authority than the sociologists possess.

It is for such reasons that I have found within the Wesleyan tradition a useful pattern of theological reflection and the resources for trying to think theologically in the modern world.

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

Under the influence of the recent varieties of liberation theologies we are learning to appreciate this way of theologizing, and some of the more creative work in the interpretation of Wesley and the Wesleyan tradition has drawn on correlations of theological method with the liberation theologians.

Much of the distinctive way in which the Wesleyan tradition uses Scripture is wrapped up in theological context and method.

Some theologians in the Wesleyan tradition, especially those most under the influence of neo-evangelicalism, in the early years of the post-World War II Evangelical Theological Society attempted to work in the neo evangelical coalition.

Christine Pohl is professor of social ethics at Asbury Theological Seminary in Wilmore, Kentucky, and author of Making Room: Recovering Hospitality as a Christian Tradition (Eerdmans).

Anyway, we in the West live with the philosophical and theological tradition of analyzing and then polarizing things that cultures with more holistic paradigms would keep in paradox.

Yet such theological thinking must be undertaken in full awareness that theologians and thinkers of other traditions not only «listen in» on our conversations, but also are engaged in interpreting religious plurality in the context of their own traditions of faith.

Such theological thinking will be grounded firmly in a Christian context and in the language of commitment particular to the Christian tradition, interpreting the dimensions of our faith for the Christian community.

At the most recent General Assembly of the World Council of Churches, in Vancouver in 1983, the theological significance of other religious traditions still remained a controversial issue.

Theological exegesis of the Bible advances upon the assumption that the Nicene tradition, in all its diversity and controversy, provides the proper basis for the interpretation of the Bible as Christian Scripture.»

In his stunning new book Law and Revolution: The Formation of the Western Legal Tradition (Harvard University Press, 1983), Harold J. Berman argues that the roots of modern universalistic principles of law, morality, science and scholarship derive from essentially theological insights which are now in peril of being lost by neglecIn his stunning new book Law and Revolution: The Formation of the Western Legal Tradition (Harvard University Press, 1983), Harold J. Berman argues that the roots of modern universalistic principles of law, morality, science and scholarship derive from essentially theological insights which are now in peril of being lost by neglecin peril of being lost by neglect.

Theological hermeneutics should have a «spiral structure» in which there is ongoing circulation between culture, tradition, and biblical text, each enriching the understanding of the other.

Ward and Loughlin are engaged in sophisticated cultural criticism, parody, irony, and a fluid combination of discourses from postmodern philosophy, Christian tradition and gender studies, and both their style and content seem ill at ease with confident programmatic statements and a preference for Augustine / Aquinas as the theological «default setting.»

My theological background was baptist then pentecostal then presbyterian then vineyard, and your position would be pretty much at home in all those traditions.

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

It has become something of a sport for folks in the evangelical, neo-Reformed tradition to take to the internet to draw out the «boundaries of evangelicalism,» boundaries which inevitably fall around their own particular theological distinctions and which seem to grow narrower and narrower with every blog post on the topic.

whatever a school's commitment to a particular theological tradition may mean, therefore, insofar as it is a school, it can not entail restrictions on the freedom of teachers and learners to differ and be in error.

Robin M Jensen explores the intersection of art, ritual, text and tradition in her new book Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions.

He must either become more and more unreasonably dogmatic, affirming that on all these questions he has answers given him by his tradition that are not subject to further adjudication, or else he must finally acknowledge that his theological work does rest upon presuppositions that are subject to evaluation in the context of general reflection.

Today's egalitarians have taken up the same theological project — exploring how Christ's new creation leads to a new tradition in the church.

In central Europe it sometimes seems that the deepest reason for preserving and developing the theological tradition in the university has been that a profession exists whose chief function is the proclamation of the Biblical messagIn central Europe it sometimes seems that the deepest reason for preserving and developing the theological tradition in the university has been that a profession exists whose chief function is the proclamation of the Biblical messagin the university has been that a profession exists whose chief function is the proclamation of the Biblical message.

The passage's concluding paragraph asserts that «in theological reflection, the resources of tradition, experience, and reason are integral to our study of Scripture without displacing its primacy for faith and practice.»

Scripture is the primary source and guideline «as the constitutive witness to biblical wellsprings of our faith,» but tradition, experience and reason also function as sources and guidelines, and in practice «theological reflection may find its point of departure» in any of them.

It is in sharp tension with much in orthodox Christianity, but on many of the points of difference, it is more biblical than the philosophical theological development of the traditions under Greek influence.

Christian congregation; some have seen a theological school as distinct from but interrelated with congregations in ways analogous to the relation in the Reformed tradition between the congregation and its clergy; others have seen a theological school as related, not to congregations, but to a cadre of active clergy for whom it provides «in - service» or «extension» education.

He is at work in time, and it is just this which the theological tradition, conditioned by neo-platonic metaphysics, has never been able to encompass.

Furthermore, Ogden recognizes that there is a definite historical connection between the Christian tradition on the one hand, and existentialism and process philosophy on the other.57 Would one not have to say that both of these forms of philosophy became possibilities in fact only as a result of the emergence of Christian faith in history, and of the particular direction the theological tradition developed?

There is a powerful theological tradition which settles this matter of the divine motivation in another way.