Not exact matches
As a young
theologian, he was horrified when
in 1914 his professors,
liberal Protestants to the last, signed a declaration of support for the Kaiser and the coming war.
I do find it puzzling, however, to watch
theologians, both conservative and
liberal, come to the defense of the human, the rational, objectivity, the «text,» «moral values,» science, and all the other conceits the modern university cherishes
in the name of «humanism.»
[«While these claims have been made repeatedly over the last century, the truth of the matter is that skeptics and
liberal theologians are unable to cite a single piece of solid archaeological evidence
in support of their claims.
The trick to studying well is to steer clear of
liberal theologians who care little for truth, and would rather render the text
in as «politically correct» a manner as possible.
From our analysis here, post-conservative
theologians and popular expressions of such
in some emergent - type movements, insofar as these still place priority on the experience of the individual and
in the present over traditions, are still
liberal.
To affirm, for example, that the essential elements of Christianity
in the first century were only those items which believers of that day have
in common with the «
liberal»
theologian of the twentieth century, is to eliminate as unessential to first - century believers their realistic eschatology, their belief
in demons and angels, their vivid supernaturalism, their sacramentalism, their notion of the miraculous content of religious experience, and various other features of similar importance.
If the nineteenth century
liberal theologians concentrated on immanence, the neo-orthodox
theologians of twentieth century so stressed God's sovereign transcendence that any sense of His presence
in the world was almost lost.
The
Liberal theologian of England and America is described with commendation by Dean Inge
in the closing chapter of his Types of Christian Saintliness: «His «authority» is the best available judgment of civilized humanity which is the
Liberal's Great Church.
in other words, CCNL's typical copy and paste from
liberal theologians.
The condescending
liberal theologian with whom I conversed
in the early 1980s shared Harold Lindsell's empirical hypothesis.
Contemporary theology is indebted to this Christocentric emphasis as it has developed
in the century and a half since Schleiermacher, Ritschl and other
liberal theologians pressed further the position that the Christian knowledge of God is based upon the history of Jesus.
He was the basic source for the American personalist movement founded by Borden P. Bowne; and the frequency with which he was quoted
in the writings of other
liberal theologians would indicate that his influence was pervasive.
If
theologians in the
liberal «tradition, moreover, resign themselves to privateness, they unwittingly betray the genius of that tradition.
Neoevangelicals, though still avowedly fundamentalist
in doctrine, wanted to remain
in mainline denominations, and they wanted to pursue dialogue with neo-orthodox and
liberal theologians on an academic level.
But Altizer may well be right
in his comment that process
theologians are «clearly related to the social world of modern American
liberal Protestantism» (TA 199).
And my impression (as a nontheologian venturing beyond his competence and willing to be corrected) is that, despite ample encouragements from
theologians in the
liberal and neo-orthodox traditions, what we are calling
liberal Protestantism has not exploited those resources within its own tradition that justify or even demand a positive theology on this point.
Here Third World women must package their stories
in English, and
in terms white
liberal theologians will want to read.
In other words, do
liberal theologians come to the table completely objectively?
In his years of declining health, younger
liberal theologians had grown up who were infected with a revolutionary, third - world «romanticism.»
Even
liberal theologians are
in the thrall of outdated thinking and just can't give up their illusions.
Faith
in the nurturing power of the Christian home was shared by both
liberal theologians like Horace Bushnell and conservative evangelists like Dwight L. Moody.
Liberal theologians, evangelical revivalists, and Princeton conservatives were all fundamentally dualistic
in their thinking about human nature.
In an odd manner Christian theologians in modernity, whether they are liberals or conservatives, have assumed that sin is a universal category available to anyon
In an odd manner Christian
theologians in modernity, whether they are liberals or conservatives, have assumed that sin is a universal category available to anyon
in modernity, whether they are
liberals or conservatives, have assumed that sin is a universal category available to anyone.
Among Catholic politicians, Cuomo is the most prominent proponent of the position described as «Personally opposed, but...» With the help of
liberal theologian Richard McBrien of Notre Dame, he attempted a definitive articulation of that argument
in 1984.
Catholic
theologians who have questions about the teaching owe the Church, themselves, and their colleagues something more than
liberal posturing and point scoring
in intramural debates.
Furthermore, Christian teaching
in the nineteenth and early twentieth century, and especially among
liberal Protestant
theologians, accentuated the anthropocentric tendencies of the Western tradition.
So
in a sense I wasn't trying to irritate nice, decent,
liberal theologians like Chris and Josh.»
Old - time
liberals dismissed him along with Barth as being biblicistic and pessimistic, and fundamentalists rejected his alleged neo-orthodoxy as a «new modernism» (so Cornelius Van Til of Westminster Seminary) Even so, self - confessed
liberal Wilhelm Pauck and leading conservative evangelical
theologian Carl F. H. Henry found much that was challenging and admirable
in Brunner's theology.
By preserving faith inviolate from the brute realities of a post-Christian history, theology has isolated faith from history, whether
in the orthodox manner of Barth, or via the
liberal and semi-existential methods of the dialectical
theologians.
Kelsey, himself a
liberal in theological orientation, chronicles how seven leading
theologians have used the Bible
in their theology.
Great
liberal theologians just create lots and lots of words to hide that simplicity and then sneak
in their own favorite morality.
This attitude, which has been widespread
in non-Roman and non-Orthodox theological circles, is responsible for the contemptuous dismissal of those
theologians (sometimes conveniently tagged «outworn
liberals» or «old - fashioned modernists») who attempted
in the past or who still attempt
in the present to employ
in their work the insights of the process - philosophers.
With the revision and republication of the second edition of his Epistle to the Romans
in 1922, Barth sounded with piercing clarity the theme that God is simply greater than all the attempts of
theologians — whether
liberal or conservative, whether modern, premodern or postmodern — to capture God within the confines of a single, self - contained framework of linguistic meaning.
Here we can not go into the analyses of each of these trends or the adequacy of Ferré's interpretation of the recent trends
in American theology, except to say that
theologians of different persuasions, with the possible exception of the so - called
liberals, while recognizing the usefulness of the history of religions, nevertheless agree with Professor Hendrik Kraemer
in stating that only theology «is able to produce that attitude of freedom of the spirit and of impartial understanding, combined with a criticism and evaluation transcending all imprisonment
in preconceived ideas and principles as ultimate standards of reference.»
Under previous popes,
liberal Catholic nuns, politicians and
theologians were castigated by church leaders, said John Gehring, a writer and advocate at the group Faith
in Public Life.
The idea of God continues to haunt the work of the radical
theologians, putting them
in many ways closer to the new conservatives than to the
liberal revisionists who busily analyze our experience
in order to spin off plausible intimations of transcendence.
If we can give a positive answer to these questions, then we can affirm the various religious traditions
in a much more concrete sense than either
liberal or conservative
theologians allow.
«Religion,» says a
liberal French
theologian, «is an intercourse, a conscious and voluntary relation, entered into by a soul
in distress with the mysterious power upon which it feels itself to depend, and upon which its fate is contingent.
If such talk of truth makes my neighbor, the rabbi, uncomfortable — and I can understand how it might — I can only point out that Jesus is my sole reason for defending the rabbi against the onslaughts of either fascist politicians or
liberal theologians who will not embrace him until he becomes «rational» or «enlightened»
in other words, something less than Jewish.