Sentences with phrase «in traditional doctrines»

Yet, the study said, spirit - filled believers, especially Pentecostals, «stand out for the intensity of their belief» in traditional doctrines and practices compared to other Christians.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

a: allegiance to duty or a person: loyalty b (1): fidelity to one's promises (2): sincerity of intentions 2a (1): belief and trust in and loyalty to God (2): belief in the traditional doctrines of a religion b (1): firm belief in something for which there is no proof (2): complete trust 3: something that is believed especially with strong conviction; especially: a system of religious beliefs

Not exact matches

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.

Both views preserve God's essential monopoly of power, and, in the end, according to the implications I have drawn from traditional doctrine, DP2 collapses into DP1.

Because of this, many have called you a representative of postmodern Christianity — postmodern in the sense that while holding to the traditional doctrines of Christianity, you embrace a view of God's love and grace that extends beyond the parameters evangelicals tend to establish about who is «in» and who is «out» in God's family.

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

By contrast, traditional philosophy tends to emasculate texts like the above, construing them as mere anthropomorphisms, since obviously Gad can not be described in emotional and temporal terms — or so the doctrine goes, despite massive evidence of religious experience to the contrary.

Since then clergy in many pulpits have articulated what Washington Gladden was to call the doctrine of the «socialized individual,» exhorting society to balance capitalism and its emphasis on self - interest with religion and its traditional emphasis on the public welfare.

This doctrine recognized that his death was «for our sins as Paul also states, in summing up the traditional doctrine (1 Cor.

For some traditional Christians the doctrine of the virgin birth is integral to belief in Jesus» divinity.

But what does this assertion of internal relatedness mean, particularly in light of the fact that Whitehead tells us in Adventures of Ideas (p. 157) that the traditional doctrine of «internal relations is distorted by reason of its description in terms of language adapted to presuppositions of the Newtonian type»?

This can also be illustrated in his view of the traditional Christian doctrine of Creation.

Mormonism has no authoritative doctrine about how this conception occurred, but placing the origin of at least some aspect of Jesus» body in God the Father seems to deny the traditional teaching that Jesus was conceived solely by the power of the Holy Spirit.

In terms of his natural theology, Mascall does not hesitate to deal with one of the most controversial of traditional doctrines about God, namely the doctrine that God is impassible.

Nearly half a century on, in his wittily entitled Omnipotence and Other Theological Mistakes (1984), Hartshorne reviewed two meanings of «all - powerful»: the traditional, of course — the (benevolent) tyrant ideal of absolute, all determining, irresistible power18 — and what he previously had identified as the greatest possible power in a universe of multiple centers of power: «The only livable doctrine of divine power is that it influences all that happens but determines nothing in its concrete particularity.»

I agree that Buddhism can not accept the traditional doctrine of God as developed in the West.

With heaven at stake and traditional doctrine in mind, the distinctions are significant.

The discrepancy between the orthodox teaching of an eternity of punishment for those predestined to damnation and the belief in God's love is one of the too rarely examined problems in traditional Christian doctrine.

Hartshorne remarks that while «many theological and philosophical doctrines» of the traditional kind have asserted that «being divine means precisely, and above all, being wholly immune to suffering in any and every sense», yet in his judgement the insight of faith in Jesus as the Christ would rather point logically to the truth that «there must be suffering in God».

In his writings there is explicit acceptance of the traditional Catholic doctrine about Jesus and yet also a development of that doctrine with special emphasis on the cosmic Christ adumbrated in the Pauline literature and expounded by Teilhard in the evolutionary perspectivIn his writings there is explicit acceptance of the traditional Catholic doctrine about Jesus and yet also a development of that doctrine with special emphasis on the cosmic Christ adumbrated in the Pauline literature and expounded by Teilhard in the evolutionary perspectivin the Pauline literature and expounded by Teilhard in the evolutionary perspectivin the evolutionary perspective.

It would seem to me, therefore, that the use Altizer makes of Jesus» eschatological message, Paul's notion of the self - emptying of Christ, and the traditional doctrine of the incarnation, is suspect in the light of their historical contexts and original intentions.

In 2012 two faculty members, Cornelis Van der Kooi and Gijsbert Van den Brink, published a 700 - plus page introductory text, Christelijke Dogmatiek: Een Inleiding, a creative articulation of traditional Reformed doctrines that is now in its fifth printing (with an English translation presently being prepared for publication by EerdmansIn 2012 two faculty members, Cornelis Van der Kooi and Gijsbert Van den Brink, published a 700 - plus page introductory text, Christelijke Dogmatiek: Een Inleiding, a creative articulation of traditional Reformed doctrines that is now in its fifth printing (with an English translation presently being prepared for publication by Eerdmansin its fifth printing (with an English translation presently being prepared for publication by Eerdmans).

It became clear that not only the traditional doctrines of Christology, but the whole context in which the discussion was couched was problematic.

We believe that the trouble is not that religious questions are inescapably involved in obscurity but that adherence to traditional doctrines is regarded as more important than clarity and universal intelligibility.

When theology does expose its traditional doctrines to criticism in this manner, Pannenberg admits, the results are not all rosy.

Silence was highly related to belief in traditional church doctrines: 95 per cent of the modernists preached on Proposition 14 while only 29 per cent of the traditionalists did so.

But like liberal Protestant theology more generally, it became so influential in the early twentieth century because it directed attention away from traditional doctrine.

The traditional doctrine of the communion of saints had heavenly members in the church which had an influence upon it.

But Methodist dogmatics had been plagued by the predicament of reconciling contingency in human affairs with the traditional doctrine of God's absolute foreknowledge — a reconciliation that Calvinist necessitarians gleefully declared impossible.

That is, they have set aside the traditional understanding of God as a unique spiritual substance in which all three persons somehow share and have moved to a more contemporary understanding of God as an interpersonal process or a community of three coequal persons.1 In effect, they have abandoned the Aristotelian world view in which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of realitin which all three persons somehow share and have moved to a more contemporary understanding of God as an interpersonal process or a community of three coequal persons.1 In effect, they have abandoned the Aristotelian world view in which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of realitIn effect, they have abandoned the Aristotelian world view in which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of realitin which individual substance was the first category of being and have accepted (even for the doctrine of God) a process understanding of reality.

This could be illustrated, in many ways; one example involves both biblical exegesis and traditional doctrine.

The mentality that Rauschenbusch deployed to seduce his readers — the turn away from troubling debates about doctrine, the shift from personal salvation to social reform, and the reassurance that progressive disdain for traditional religion was in fact a sign of a more authentic and scientific faith — provided a way to remain Christian while setting aside whatever seems incompatible with modern life.

Moreover, the traditional African perception that events move backward in time from Sasa to Zamani reminds me of Whitehead's doctrine of perpetual perishing; and also, the perception that all events are preserved in the eternal reality of the Zamani — «the state of collective immortality» — reminds me of Whitehead's doctrine of the objective immortality of the past.

In Zen this traditional doctrine applies even to the true self.

The section concludes, «These are the traditional elements enumerated in what is called the «just war» doctrine.»

But somehow right intention, including the end of peace, has been forgotten here, and these prudential requirements are represented as themselves being «the traditional elements in what is called the «just war» doctrine.»

Thus there is no need for us to be alarmed at such ideas as that of God «animating» the world of matter, or of the whole world «becoming incarnate»: we shall find plenty of parallels in St Paul and in the traditional theological doctrine of the omnipresence of God.

But he is distinguished by his conscious adoption and pursuit of it, in place of the more traditional, dualistic doctrine of inferior and superior realities.

Near the close of the book, Barr again seems to despair of his subject and calls for works in the «Christian doctrine of the Old Testament,» since «traditional Old Testament theology... has often tried to solve questions which, properly speaking, can not be solved within the horizon of the Hebrew Bible itself and within the boundaries of its resources» (this last is a very valid point).

Test 1: «Differences between the LDS Church and most of traditional Christianity include... a doctrine of «exaltation» which includes the ability of humans to become gods and goddesses in the afterlife.»

Yet so entrenched is the concept of religion as belief in authoritative, ready - made doctrines that when that notion is challenged the whole edifice of religion may be rejected, as in traditional naturalistic humanism or the more bizarre «radical theologies» currently in vogue.

If, however, the rejection of war in toto — which apparently is how McElroy understands the words of Paul VI — is at the very center of Catholic teaching, it would seem that the Church's traditional just - war doctrine has not been developed but repudiated.

And while most basic courses in systematics cover the traditional loci by using one or more texts that touch on each major doctrine, the diversity of texts is very interesting.

The reader is referred to the discussion in The Living God and the Modern World, pp. 108 - 41 where Peter Hamilton outlines the problem of the traditional doctrine of the after - life more fully than we have room for here.

The Professor of Philosophy and Religion, Philip Clayton, begins with the premise that the beliefs and doctrines of traditional theism can be modified or abandoned in light of emergentist theories.

We do better to follow the suggestion of Prof. Hartshorne who on one occasion remarked to me that this doctrine, like the traditional ones of incarnation and atonement, should be seen as valued, historically - freighted symbols that provide insight into God and God's ways in the creation.

Moreover, with logical rigor and religious zeal, he proceeds to demonstrate that this doctrine involves traditional theism in a whole raft of paradoxes and inner contradictions, in the hope that he might encourage its entire abandonment by thoughtful people.

In fact, this book helped me see that giving up the traditional understandings of these doctrines can actually help strengthen one's faith in God and aid one in following Jesus more closelIn fact, this book helped me see that giving up the traditional understandings of these doctrines can actually help strengthen one's faith in God and aid one in following Jesus more closelin God and aid one in following Jesus more closelin following Jesus more closely.

The reason can be found in the document's preface where it insists that religious freedom «leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ» (s. 1).