Sentences with phrase «in theological understanding»

The participants noted that in its theological understanding of other religions, Christian theology tends either to expand Christology (by means of the logos doctrine or «anonymous Christianity,» for instance) or to expand pneumatology (dealing with the work of the Holy Spirit in other religions) And yet a trinitarian approach would insist that the two can not be alternatives or competitors.

Advance in theological understanding demands, in a measure, a combination of both manners of reflection!

The personal and the social are linked, not through ideological arguments, but in a theological understanding of grace.

Having noted basic differences in these positions, we can then look at a number of questions which evangelicals must address if they hope to move beyond the present impasse in their theological understanding of the doctrine of inspiration.

Not exact matches

Scientists, for their part, especially those in the scientific community with burdens against religion, need to understand that the nature of scientific evidence, method and hypotheses and the nature of theological evidence, method, and hypothesis have more in common than they might imagine.

Recently, I've come to understand to a greater degree how «a theology» can replace «a faith» and mask itself as the real thing.I'm not anti-theological, in fact, I'm very theological - the difference in my approach now is a realization that if one has some degree of traditional, but contemporary faith in God (as I do), then a theology is inevitable....

Rather, I have always taken his question to suggest that only the most rigorous theological approach will be equal to the challenge of understanding what bas undoubtedly been the most complex interreligious relationship in human history.

(In order even to begin to comprehend this story, one must understand first that Missouri Synod people care deeply about church doctrine, and second that Concordia Seminary in St. Louis — where classical theological training was offered with considerable rigor — had been revered in the affections of MissourianIn order even to begin to comprehend this story, one must understand first that Missouri Synod people care deeply about church doctrine, and second that Concordia Seminary in St. Louis — where classical theological training was offered with considerable rigor — had been revered in the affections of Missourianin St. Louis — where classical theological training was offered with considerable rigor — had been revered in the affections of Missourianin the affections of Missourians.

It therefore would be a mistake to understand their animosities as «secular» in the contemporary sense; instead, they took aim at Catholicism and other organized religion from their own theological position.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

The Bride of the Lamb is not always easy reading, but Orthodox readers will welcome the appearance of a master in a new translation by Boris Jakim that makes him as accessible as possible, and Western Christians should welcome a theological challenge that can enrich their own understanding of the Christian mystery.

Clearly there are significant theological differences among the major religions, but in terms of morality, it is my understanding that most agree.»

I aim to get at some of the theological underpinnings of that unease in language that may seem unfamiliar or even unwelcome, but it is language that is grounded in important Christian affirmations that seek to understand the child as our equal» one who is a gift and not a product.

The quickest and easiest way to understand the second condition is to use its theological analog, the preferential option for the poor: the more disadvantaged and marginalized people are, the greater should be the assistance and solicitude extended to them by those in a position to help.

A theological reformulation was clearly involved; mission came to be understood in terms of the church's total involvement with the world.

I will distinguish later between materialist and theological understandings of nature and their differing implications, but most often I will use the term nature in this generally universal sense common to both materialists and theists.

My involvement in this project transformed my theological understanding and shaped my ministry from that time to this day.»

Within these it is generally understood that Scripture is the «norming norm» or the fundamental authority in theological reflection.

She insists on an essentially theological view of the world as the only appropriate starting point for effective radical politics — the only way to maintain a right understanding of what we are about and to avoid partisanship in our efforts to do justice, love mercy and walk humbly with God.

I understand, too, the suspicion and frustration in many churches and denominations with theological education, with its distance from church life and its mixed constituencies and agendas.

In relation to the contemporary tendency to psychologize the sacrament, this understanding of the reality of the past and its causally effective presence supports the theological consensus of a presence not dependent on the subjective state of the worshipers.

Dr. Cobb lends processes theological concepts to those who systematize the teaching of the Bible, to those who consider contemporary thought as normative and access the Bible in that context, to those who give simplistic traditional understanding of the Bible, and to those searching the perplexities and mysteries of quantum thought.

At the crassest level, the level the theological expert at the next table should understand, belief in heaven makes saints as well as suicide bombers.

Sin is a mystery in the fullest theological meaning of that term, the «mysterium iniquitatis», and we can not expect fully to understand how, so to say, we as humans can stand outside God's will.

• There is much misinformation on this thread: o The emergent movement is not a cult o emergent started as a conversation among people of various theological / philosophical understandings and remains that way o The emergent conversation hasn't faded away at all — in fact — it's now integrated in practically every Christian expression o Mars Hill and emergent have very little in common o Mark Driscoll and Tony Jones have very little in common o I don't know of the personal behavior of everyone involved in the conversation, but because people have been involved — I'm sure there has to be bad behavior from some.

The Faith movement has this principle at the heart of its approach to the formation of young Catholics, seeking to foster an inquisitive approach to the faith, just as in the natural sciences, and to develop such intellectual curiosity within a theological framework that is faithful to Christ's Magisterium and to our understanding of the created universe.

After exploring current attitudes toward and descriptions of play, we will turn to three representative theological positions in hope of clarifying our understanding of the human player.

They want to «stack the deck» in such a way that if you accept what they say about the accuracy, authority, and credibility of Scripture, then you will most likely also accept their interpretation and understanding of Scripture (what the witness says), if you do this, then you will also buy into the rest of their theological system that they were trying to prove in the first place.

I don't disagree (if I am understanding you correctly), but we must make sure we understand the difference between how to receive eternal life (believe in Jesus Christ alone for it), and the logical and theological foundations for that truth (deity of Jesus, death and resurrection of Jesus, sinfulness of humanity, etc., etc., etc.).

But Christianity, rightly understood, seeks to unite people in common community — not to raise barriers and separate them because of theological differences.

Johnston explores current attitudes toward and descriptions of play, then looks at three representative theological positions in hope of clarifying the reader's understanding of the human player — life - style, mission and opportunity.

This is so because central to Keen's thought has been his belief that all theology, including a theological understanding of play, must be defined solely in terms of one's own autobiography («I may speak of grace only in the first person») 34 This solipsistic reduction of religious authority to personal experience has led Keen to characterize incorrectly both theology and the play experience itself.

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.

Just here we need some careful theological discrimination in our understanding of the pastoral task.

His way of proclaiming the «given» gospel will to a considerable degree be determined by his theological presuppositions, by his way of approaching the needs that are felt in our time, and by his understanding of the questions which are raised today and must be faced by Christian thinkers.

So we modify our answer: a school is truly theological to the extent that it is a community of persons seeking to understand God, and all else in relation to God, by studying other matters that are believed to lead to that understanding.

In this chapter, the author refines the thesis that a theological school is a community of persons trying to understand God more truly by focusing its study within the horizon of questions about Christian congregations.

Indeed, recent books about how best to understand theological education include proposals by both Edward Farley, in TheoIogia, and Charles Wood, in Vision and Discernment, [16] paideia as the central model quite deliberately and self - consciously.

It is rich in theological insight, profound in its penetration into the meaning of life itself, and exciting to seek to understand.

Because our basic theological understandings of grace include assent to the claim that the most beautiful and precious things in and about our lives are unearned and undeserved, themes of gift and gratitude sometimes seem overworked.

I say this because I realize that in what I have written it is not simply a matter of a dogmatic theologian commenting on the work of a disciplined historical critic; there are issues involved here which are neither purely theological nor historical; they touch the manner in which we understand our existence and our need, an existence and an understanding that we allow it possible that Christ has redefined for us.

If the defining goal of a theological school is to understand God truly, then as a matter of faithfulness to God the freedom of a theological school's effort to understand must not be constrained by the way in which it is governed as a political and social reality in its own right.

It means, first, that the understanding of God that persons in a theological school come to have is always concrete.

Her Understanding Early Christian Art has served as a fine introductory text to the field, while other works, such as Face to Face: Portraits of the Divine in Early Christianity, tackle the complex theological problems surrounding the Christian desire to portray the divine.

As a community aiming to understand God more truly, then, a theological school is a community engaged in conceptual growth.

The Formation of Christian Understanding: An Essay in Theological Hermeneutics.

Its criteria of excellence as a concrete social reality, I have suggested, are rooted in the same thing that makes it theological: the overarching goal of all its practices to understand God truly.

My proposal is that what unifies this set of practices, making them genuinely «theological» practices and providing criteria of excellence, is that they are all done in service of one end: To understand God more truly by focusing on study about, against, and for Christian congregations.

Like any effort to understand, a theological school's effort to understand God is a matter of conceptual growth guided by certain interests that may themselves be transformed in the process, and like any effort to understand, those guiding interests are themselves socioculturally situated.

The freedom in question is entailed in the overarching goal that makes a theological school theological: the effort to understand God truly.