Sentences with phrase «less than a theology»

It is clear that philosophy, no less than theology, has always taken it for granted that man has to a greater or lesser degree erred and gone astray, or at least that he is always in danger of so doing.

As the volume's editor, Michael Sherwin, observes, this book is «nothing less than a theology of conversion and Christian vocation expressed in a narrative that traces the effects of God's mercy upon the lives of a generation searching for meaning.»

Not exact matches

Yet, Heidegger is even less congenial to Christian theology than Kant, for in an important sense Christianity is anthropocentric: «God so loved the world that He gave His only Son, that whoever believes in him should not perish but have eternal life.»

But your knowledge of science is so much less than so many Catholic Priests such as Gregor Mendel (1822 - 1884) the father of modern genetics, Georges Lemaître (1894 - 1966) the person who proposed the Big Bang Theory and Stanley Jaki Born in Hungary, he earned doctorates in Systematic Theology and Nuclear Physics, is fluent in five languages, and has authored 30 books.

It's much less about any sort of theology than it is the allure of power.

This may seem no less arbitrary than choosing from the smorgasbord itself, but it will at least provide a means for organizing the menu; and a consideration of how these themes are treated in recent theology will reveal basic issues of appetite and nutrition underlying the current malaise in theology.

At first glance it might seem appealing to argue that the mystery of God outstrips our capacity to delineate it, that every theology in its own way must fall so short of the truth that no position can, however seriously maintained, be markedly any more or less true than any other.

Less than fifty years ago nearly the entire student body of CUA went on strike to protest the dismissal of Curran from his post as assistant professor of theology by the CUA Board of Trustees - composed entirely of American bishops.

They themselves were well - instructed in the traditional schema, and it controlled the biblical theology of Calvin, for example, not less than that of mediaeval theologians.

In the New Testament, besides Jesus, only John the Baptist is praised as much as Mary, yet in spite of her scriptural credentials she has functioned less in my Protestant theology than has John — and certainly less than the Old Testament prophets and such remarkable Old Testament women as Miriam and Deborah.

Less noticed than references to homosexuality in Pope Francis» widely circulated remarks to the press on the Rio - to - Rome papal airplane was this comment on developing a theology of women: The role of women doesn't end just with being a mother and with house work... we....

It is possible to speculate that if Christianity had begun in a culture less dualistic and antiphysical than that of the first - century Mediterranean world, it might have been willing, given the more holistic anthropology and theology of its Hebraic roots, to extend its body metaphor to God?

Here then is a theology that either means nothing certainly identifiable (without supernatural grace or high genius in the art of reconnecting with experience concepts carefully divested of relation to it) or else means that the world might exactly as well not have existed, or as well have existed with far more evil or less good in it than it actually presents.

We conclude this chapter by stating the main thesis put forth by process philosophy which proposes nothing less than a revolution in metaphysics and theology.

It is less inclined toward the psychology of religion or the sociology of religion than toward the theology of personhood and the theology of society.

One can concede that the tendency of two - kingdoms theology to subordinate political concerns to a lesser realm made it easier than it should have been for Lutherans under Hitler to ignore or rationalize the regime's moral evils, but the Nazis» anti-Semitism and their exaltation of the State to idolatrous heights could find no justification in legitimate Lutheran doctrines of morality or church - state relations.

The post was more or less a tongue - in - cheek comment on a group of people I knew at that time who loved nothing better than arguing theology.

It seemed to us that another virtue of Latin American liberation theology had been to alert North American and European theologians to the fact that they, too, were producing contextual theology from a perspective no less particular than that of their Latin American colleagues.

In 2009, my colleague Theodor Dieter and I started teaching a two - week course every November on Luther's theology, for Lutheran pastors from all over the world, in no less venerable a location than Wittenberg itself.

It has always struck me as noteworthy that the Jews, who had wrestled with Genesis 800 years longer than Christians had, never found it necessary to speak of — much less found a spiritual theology on — original sin.

The earned doctorate in theology is rarely secured with less than seven years of full - time graduate study after the undergraduate college work.

Yet «for those who are in daily touch with suffering, needy, sinful humanity, what is most required is less theology than spirituality, applied Christianity, first - order Christianity.»

Uniting so many of these new voices, it, seems, is not a theory of hermeneutics, much less a revised correlational method for theology, but a new hermeneutical practice that actualizes that theory and that method better than many of the theorists do.

Jewish theology aims for nothing less than the «beating of swords into plowshares.»

The secret call as always remains important, but in the conception of the ministry that is emerging out of the Biblical and systematic theology of the day and out of the personal reflections of young people and their pastors, the divine action whereby men are chosen for their station and calling is less spiritualistically understood than was the case for the past hundred years.

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.)

Having discarded as exaggerated the dialectical theologians» division between theology and the history of religion, Barr is less than convincing in his own efforts to prevent biblical theology from collapsing into the history of Israelite (and early Christian) religion.

Paul knew very few sayings of Jesus and did not have a kind of religiosity, much less a theology, built on Jesus» sayings; he even argues that knowing Jesus according to the flesh, the earthly Jesus, is not really necessary (2 Cor.5: 16), so as to argue that he is in no regard less qualified than Jesus» own disciples.

He saw the students as less interested in real theology than in the practical element in Christianity.

Levering is also correct to suggest that a similar reaction to modern natural - law doctrines, if somewhat less prickly than the Protestant version, was more than a little influential in twentieth - century Catholic theology.

Conversations in Religion & Theology is the journal of the Hartford Seminary in Connecticut, and the current issue is largely given over to responses to a book about your scribe that is less than complimentary.

I. David Pierce, in his doctoral dissertation on cognition and theology, found that a sample of theologically liberal women were less inclined to use polar dimensions — such as «human effort» versus «divine power» or «instrumental» versus «relational» «-- than either a sample of men or a sample of theologically moderate or conservative women.

Theologians can innovate to their hearts» content, but without a standard theology the total effect of our efforts is far less than the sum of its parts.

Systematics is not more or less true or meaningful than the two other types of theology.

This view makes Jenson less than friendly to certain trajectories in contemporary theology, such as the projecting of goddess images or the revival of paganism.

Nevertheless, I believe it is inaccurate for Calvinists to attempt to appropriate the words «grace» and «reformed» for their own system of theology, especially when, in my opinion, many Calvinists know less of grace than their opponents, and numerous others have stopped seeking further theological reformation.

«You may not be comfortable with Jesus talking of «changing his theology» but in this instance he did nothing less than change the story of Israel» (JT)

You may not be comfortable with Jesus talking of «changing his theology» but in this instance he did nothing less than change the story of Israel.

Another decade's round of the «How My Mind Has Changed» series found the Europeans less remote than before from American concerns, and the Americans more alert to the critical theology of Europe.

The inseparability of the two loves has been less manifest in theological analysis than in the actuality of history but theology has pointed out often enough how the thought of God is impossible without thought of the neighbor and how the meaning and value of the companion's life depends on his relation to God.

In the study of theology proper the whole - church orientation of the schools may be less evident, yet differences are less of a denominational or national than of a party character.

Otherwise Gregory's theology is strongly Augustinian, although less complex and philosophically sophisticated than Augustine's.

In the sense that process theology may not operate under the «necessity» of hope founded by the Christ event, it is less hopeful than the theology of hope.

In my view, we probably know less today about God and «true» theology than did people of the past, such as Adam, Abraham, and Moses.

But as McFague has said, «for theology to do less than fit our present understanding — for it to accept basic assumptions about reality from a very different time — seems blatantly wrong - headed» (McFague, 14).

While Chicago no longer exists as a center of process thought and is to a lesser extent than before identified with philosophy - theology dialogue and interaction, it leaves a legacy worthy of study by anyone interested in the history of these modes of inquiry in American religious thought.

Jung's conclusions about an imperfect incarnation requiring a second birth of the divine child are probably no more heterodox than Altizer's talk about kenosis, 18 and no less valuable as contributing to a Christology for the death - of - God theology.

76 Indeed, «To think God as love» is no less than «the task of theology.»

It is possible to speculate that if Christianity had begun in a time less dualistic and antiphysical than was first century Mediterranean culture, it might given the more holistic anthropology and theology of its Hebraic roots, have been willing to extend its body metaphors to God.

The cord running through Western theology, from Ambrose to Anselm and beyond, that only the violent sacrifice of a perfect and sinless Jesus could appease a God whose honor has been affronted and whose anger has been aroused is, as Michael Welker says, «nothing less than destructive of faith.»