Sentences with phrase «leading theologians of»

The leading theologians of the baroque period follow suit.

Some years ago I heard the lead theologian of a denomination describe doctrinal statements as those statements which define the «doctrinal distinctiveness» of the particular denomination.

I believe Van Engen is the leading theologian of mission in the world today (though he mocked me for saying that... I still believe it).

Not exact matches

After all, nineteenth - century Lutheran theologians like Ritschl and Harnack were leading lights of what Troeltsch later called «Neo-Protestantism»; they were followed in the twentieth century by the likes of Bultmann, Ebeling, and lesser imitators fighting at all costs to save Lutheranism against Karl Barth's new orthodoxy or Dietrich Bonhoeffer's call to discipleship.

German theologian Dietrich Bonhoeffer acknowledged this reality in Life Together: Just as surely as God desires to lead us to a knowledge of genuine Christian fellowship, so surely must we be overwhelmed by a great disillusionment with others, with Christians in general, and, if we are fortunate, with ourselves.

Braaten spent several years in the 1970s engaged in ecumenical discussions, sponsored by Vanderbilt Divinity School, that brought together leading academic theologians from across the spectrum of mainline Protestantism.

His classification completely ignores the denominational or churchly affiliation of any of the leading evangelical theologians.

Though St. Augustine was sometimes a critic of Origen, he and many leading theologians through the Middle Ages failed to take seriously the particularity of the human being, Jesus of Nazareth.

After the Vancouver General Assembly in 1983, the dialogue program of the WCC, led by the Sri Lankan Methodist theologian S. Wesley Ariarajah, began to address head - on some of these difficult questions.

While we may believe in the Holy Spirit as a manifestation of God's presence in the world, we sometimes wonder if the church's early theologians invented this connection as an explanation of the continuity between Jesus and themselves, and if this invention didn't in turn and inadvertently lead to orthodox formulations about the Trinity that belied the Spirit's reality, much as the Kinsey Report misleads readers about the real joy and meaning of sex.

From that unassailable platform, in the name of steering the Church to a place where its teaching would be «relevant,» Curran was able to lead theologians across the United States in their definitive Statement of Dissent from Paul Vl's encyclical Humanae Vitae in the following summer of 1968.

A remarkable «grandparent» generation of theologians such as Cornelius Ernst, OP., Herbert McCabe, OP., Fergus Kerr, OP., and Nicholas Lash, together with others in history, philosophy and literature, have led the way into widespread participation in university life.

She is one of the leading ecological theologians of our time.

They might be wise to consider whether they need to supply better resources to their own institutions, and in particular whether they can nurture a new generation of theologians to lead them.

Others, led by theologian Thomas Oden, call for a return to «classical» theology, the great systems in which the thinkers of the early church took all of reality, including their own salvation, into a comprehensive understanding of God's activity.

For example, a theologian may assume that modern knowledge leads us to conceive the universe as a nexus of cause and effect such that total determinism prevails in nature.

If anything, attention to those standards may lead the theologian to limit the truth of the gospel to what already seems to be true to those who have not yet been grasped by it.

After carefully reading the Quran and examining it based on his many years of study, a leading American theologian has concluded that via the holy book God is speaking to all human beings around the world, a voice that, in his astonishing book, he said he tried to transmit to readers and students, as well to himself, to deepen his understanding.

Hence we are led to conclude that today's theologians of violence are pharisees, terrible distorters of Christian truth.

Avery Dulles departed this world for a better place several years ago, but his work as one of our leading ecumenical theologians continues to bear good fruit.

Objectivity could perhaps lead Roman Catholic theologians to see that formal institutionalism is alien to the New Testament while voluntaristic Protestants might see that the mystical body of Christ has «space» in the world and is where Jesus Christ is to be found.

But leading canonists and theologians assert the right of civil courts to pronounce the death penalty for very grave offenses such as murder and treason.

The fact that these principles have such great similarity to principles of obligation found in other religions and philosophies has led many theologians to believe that what is unique about Christian principles of obligation is not so much their context as the particular view of the world that follows from the metaphors and stories which surround them and which are found in the Christian drama.

Whatever theologians and philosophers have dreamt of in their theories, Christian artists have typically followed John's lead in portraying a cruciform beauty.

Small but growing numbers of Christian theologians in Europe and North America have begun to meet regularly with Buddhists to foster mutual understanding and growth, one result of which is the recently established international Society for Buddhist - Christian Studies.4 In addition, following the lead of the late Trappist monk, Thomas Merton, many Roman Catholic monastics have begun to use meditative practices as an adjunct to their own spiritual disciplines (Walker).

What is new is that women in the diaconate will be the explicit focus of a commission set up by the Congregation for the Doctrine of the Faith, that half of the theologians named by the Pope to serve on it are women, and that a leading advocate for women's admission to the diaconate, Professor Phyllis Zagano of Hofstra University, is one of the members.

I presume that it is this awareness that led Pannenburg and other theologians to affirm that anthropology is the primary language of modern theology.

When the theologians begin to follow the lead of symposiasts Alicia Mosier and Janet E. Smith, i.e., elucidating the instruction of the one person on earth whose charism is infallibility, then we can speak of prophets.

That the God of the Bible wants captives to be freed, the poor to be fed, and the exercise of authority to be accountable to those who are led is likewise becoming increasingly clear, though we knew something of it before theologians of the «Third World» made more of it.

Friedrich Delitzsch, the German Assyriologist gave an interesting series of lectures on the subject as far back as 1902 in front of Kaiser Wilhelm II and a select audience of German theologians and leading academics that caused a scandal at the time.

In the question - answer session that followed the lecture, Pannenberg called on Christian theologians to follow the lead of the early church fathers and offer a more creative approach to the task of doing theology in the face of the world's injustices than that found in Marxist - oriented liberation theologies.

But advanced academic work does have a point to it; there are great riches in the Christian tradition, and it's often only the trained theologian who will see the dangers to which an argument might lead or remember the beautiful passage from one of Augustine's sermons that best illumines a point.

Yet if we take such a sensible route, we shall have missed the «infinite qualitative difference» [Kierkegaard] between God and man that led the early theologians of the Christian tradition to risk such paradoxical expressions.)

James Sanders, for example, a well - known and respected figure in American biblical studies, receives less than a page, since, Barr explains, «he does not do much to claim that [his work] leads toward an «Old Testament theology» or a «biblical theology,»» while David Brown, a British theologian of whom Barr says the same, is the subject of a substantial and highly laudatory chapter.)

It could be they were seduced by the schmoozing charm of America's leading theologian.

We hear from more than forty influential voices, including technologists and theologians, entrepreneurs and pastors... from a progressive Episcopalian techno - monk to a leading Mennonite professor... from a tech - savvy mobile missionary to a corporate anthropologist whom Worth Magazine calls «one of Wall Street's 25 Smartest Players.»

Moreover, two of Hartshorne's former students, Schubert Ogden and John B. Cobb, Jr., are now leading American theologians who are in the vanguard of the most recent developments of that creative movement known as «process theology.»

In a moment I shall give the arguments which led me at that time, as they have led many more competent Christian theologians both in the past and today, to talk in a different fashion of survival as a necessary ingredient in the total Christian faith.

While it may come as a surprise to many, this difference in emphasis actually has the effect of leading our economists and businessmen to preach a message for the world's poor that is charged with greater hope than what is typically taught by many of our leading theologians and preachers.

The fact of God indwelling us through His Holy Spirit is going to make a change in our lives and will have much relevance to everyday life so I don't know where you get the idea that «if we accept that the Kingdom is now a «spiritual» Kingdom only, then that leads to the situation where the Kingdom becomes a religious idea that has little relevance to everyday life, very interesting to theologians, pulpiteers and pew audiences, but no dynamic to transform people into action».

One could cite many possible causes: modern biology led some to question the possibility that the human brain could ever «contain» such an unimaginable breadth of knowledge; or more commonly, many theologians argued that Christ's genuine humanity is somehow undermined if he shares in the Father's own self - knowledge.

He has certainly had the misfortune of being too often labelled the «leading exponent of Whitehead,» whereas in fact Hartshorne is a significant philosopher - theologian who evolved his own principal positions prior to his contact with Whitehead.

Charles Hartshorne, the most gifted interpreter of Whitehead and the leading philosopher / theologian of process theology, asks in A Natural Theology for Our Time, «What is the religious sense of god?»

For example, when Berger points out that the puzzles of historical scholarship often lead Biblical theologians to crises of faith he expresses it this way: «I have sometimes asked myself how a gynecologist could manage to have sexual intercourse; by the same token, one could ask how a New Testament scholar could be a Christian.»

While refusing to accept a version of the sociology of knowledge that would lead to doctrinal relativism, the new evangelicals acknowledge the inevitable influence of social location on theologians» endeavors.

And theologians are not the only ones who see things this way: humanities teachers, especially of literature and philosophy, have led the way in theorizing about our post-Enlightenment identity.

The fact that many of the greatest Christian theologians appear to agree with this evaluation» Aquinas, for example, argues that «the object of anger is good» (Summa Theologiae, 2.1.46.2)» has led some to conclude that they were insufficiently attuned to the obvious and contrary message of Scripture.

Marc Guerra, America's leading theologian, reminds me that I haven't posted on the wonderful conference (the first in our University of Chicago Science of Virtues / Stuck with Virtue....

And of course you can meet Ralph Hancock, America's leading theologian,....

We need not recall here the history of what led up to the declaration of Humani Generis (which is doctrinal in character, even if it does not constitute a dogmatic definition), starting with the pronouncement of the local synod at Cologne in 1860 rejecting evolution in any form, the censure passed on the works of theologians favourable to evolution, such as M. D. Leroy (1895) and P. Zahm (1899), the decree of the Biblical Commission in 1909, the tacit toleration of works favourable to evolution by theologians such as Ruschkamp (1935), Messenger (1931), Perier (1938), down to Pius XII's Allocution to the Papal Academy of Sciences in 1941.