Sentences with phrase «into philosophy and theology»

Not exact matches

The growing interaction between religious communities in the post-Enlightenment world requires all of them to engage in self - critical reflection, which in order to be fully theologically informed must extend beyond theology proper into the areas of philosophy and history.

Philosophers may reach quite different conclusions, some of which do not introduce these particular tensions into the relation between philosophy and Christian theology.3 The modern theological discussion of natural theology has been seriously clouded by the failure to distinguish the formal question from the substantive one.

This philosophical direction of my mind led me into philosophy of religion and later into philosophical theology.

The ambiguity of Bingham's project is most evident when it moves into regions traditionally associated with philosophy and theology.

But there was another tradition of political thought also beginning to seep into the American colonies in the early 18th century, one related to Calvinist theology and classical philosophy in curious patterns of attraction and repulsion.

Most who encounter the Summa Theologiae see a maze of questions, articles, objections, responses, and replies; hence the temptation to turn Aquinas into a textbook on philosophy, theology, morals, and even science.

The philosophy of organism culminates in a new metaphysical theology.12 In Whitehead's view, «The most general formulation of the religious problem is the question whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss» (Process and Reality, An Essay in Cosmology 517)-- as it does in the temporal world.

Regarding his intellectual affinities, Hartshorne feels himself to be «closest» to Charles Sanders Peirce, Henri Bergson, and A. N. Whitehead.4 He expresses gratitude to his Harvard professors C. I. Lewis and H. M. Sheffer for introducing him to «logical exactitude,» and especially to Professor William Ernest Hocking, his first teacher in philosophical theology, for fresh insights into a philosophically trustworthy vision of God.5 Furthermore, he acknowledges some indebtedness to Josiah Royce, William James, and Ralph Barton Perry, as well as a close kinship to the Russian existentialist Nicolai Berdyaev.6 Nevertheless, Hartshome's philosophy is strikingly similar and most profoundly indebted to that of A. N. Whitehead.

But it is different from traditional theology in that it uses the process philosophy of Alfred North Whitehead (instead of Plato or Aristotle) to express and integrate that belief into our contemporary perception of reality — a perception which is increasingly sensitive to integration and change as the fundamental reality.

Unfortunately, however, this theologian imported into his theology a fundamental flaw in existentialist philosophy, namely, its uncritical acceptance of a materialist - mechanistic conception of nature and the corresponding assumption that freedom can never be at home in the machine of the cosmos.

The assumption by theology of some philosophical perspective is simply unavoidable, regardless of what some theologians may deceive themselves into believing; therefore the most fruitful way for Christian theology to proceed is by recognizing its relative dependence and by adopting the philosophy which will be most fruitful in making Christian faith significant, meaningful and available to contemporary men.

A Christian theology and philosophy which does not wish to arouse the suspicion that this fundamental truth of Christianity is merely mythology, must put the question today why the infinite Logos, when he steps forth from himself into the sphere of what is finite yet wills to manifest his own nature precisely within that sphere, becomes material, and eternally maintains that material reality even when his finite manifestation is brought to its perfection.

What Wittgenstein once said of philosophy (in a lecture) is equally applicable to theology: «Philosophy can be said to consist of three activities: to see the commonsense answer, to get yourself so deeply into the problem that the commonsense answer is unbearable, and to get from that situation back to the commonsense answphilosophy (in a lecture) is equally applicable to theology: «Philosophy can be said to consist of three activities: to see the commonsense answer, to get yourself so deeply into the problem that the commonsense answer is unbearable, and to get from that situation back to the commonsense answPhilosophy can be said to consist of three activities: to see the commonsense answer, to get yourself so deeply into the problem that the commonsense answer is unbearable, and to get from that situation back to the commonsense answer.»

My own explorations into various theoretical realms — including psychology, psychiatry, philosophy, and theology itself — have all been pushed on by my functional beginnings.

Western culture has been plunged into seemingly endless debates about what is art, or what is philosophy, or what is theology, and over and over again those who stirred such debates arrived at the answer that there are no answers.

Yes, so much influence from Greek philosophy and Constantinian power has crept into the church and theology, it is difficult to separate it out.

But so too did the repressive authoritarianism of post-Tridentine Catholicism, the emergence of a Catholic ecclesiology inimical to true communitas by its overemphasis on clerical power and centralized authority, and the acceptance into Catholic theology, philosophy, and anthropology of a dualistic Cartesianism every bit as inimical to the medieval intellectual and moral synthesis (if such a thing can be said to have existed) as anything that emerged from Wittenberg or Geneva.

Customarily, philosophers will, for the sake of convenience, divide the metaphysical branch of philosophy into four major, interrelated subdivisions: ontology («theory of being»), cosmology («theory of the universe or nature»), anthropology («theory of man»), and theology («theory of God»).

These glosses called into question the creation of the world in time, the role of the senses and the imagination in human knowing, the individuality (and personal responsibility) of the human intellect and will, the immortality of the human composite of body and soul, the role of divine Providence, the simple standard of one truth governing both theology and philosophy, and other foundations of both Catholic faith and empirical (as distinct from gnostic) reason.

Yet the vacuum has been filled by a surge of theological engagement by others with patristic theology, above all with Augustine and the Cappadocians, extending into a fresh appropriation of medieval theologies and philosophies, especially Thomas Aquinas.

The intention of Feuerbach's critical philosophy is to break down both theology and speculative philosophy into anthropology.

The tendency of philosophy to migrate from the philosophy faculties into social science, cultural studies, gender studies and elsewhere has also been evident in Britain, and in several universities narrowly focused philosophy departments are supplemented by a more diverse philosophical diet in theology and religious studies.

Other groups were the Scotists using the works of the philosopher Duns Scotus, championed by the Franciscans; the Thomists using the texts of Thomas Aquinas, championed by the Dominicans — Aquinas had worked philosophy and religion into a great single Summa, transposing Aristotle into the context of Christian theology under the influence of Augustine and Bernard, in which fides quaerens intellectum, faith seeking understanding, was integrated organically with philosophy; finally there was also a via antiqua, the ancient way, which was centred on Plato, but was also used to describe the Thomists.

In response to this sort of self - query, radical theology is being more and more drawn into the disciplines of intellectual history and literary criticism to answer the «when» question, and into philosophy and the behavioral sciences to answer the «why» question.

It's sown into the DNA of my life, my philosophy and theology, and my spirituality.

Philosophers may reach quite different conclusions, some of which do not introduce these particular tensions into the relation between philosophy and Christian theology.

In his theoretical writings Reinhardt has brought these ideas into connection with complex philosophies, as Neo-Platonism, Negation Theology and Zen Buddhism.

Dr. Rob has a Ph.D. in Religious Studies and Philosophy from Southern Methodist University (1987) and taught philosophy, theology and religious studies for nine years at American University and Georgetown University, both in Washington, D.C. Dr. Rob's training and teaching experience in these areas, as well as his own personal spiritual journey, inform his clinical work in a manner that deepens his insight into people's values and the struggles they experience both personally and in their most important relaPhilosophy from Southern Methodist University (1987) and taught philosophy, theology and religious studies for nine years at American University and Georgetown University, both in Washington, D.C. Dr. Rob's training and teaching experience in these areas, as well as his own personal spiritual journey, inform his clinical work in a manner that deepens his insight into people's values and the struggles they experience both personally and in their most important relaphilosophy, theology and religious studies for nine years at American University and Georgetown University, both in Washington, D.C. Dr. Rob's training and teaching experience in these areas, as well as his own personal spiritual journey, inform his clinical work in a manner that deepens his insight into people's values and the struggles they experience both personally and in their most important relationships.