Sentences with phrase «long theological tradition»

It provided also the starting point for the long theological tradition of classical monopolar theism in the West, which held that divine perfection was exclusively the perfection of eternal and immutable being.

David Hart has noted that there is a long theological tradition, particularly in Eastern Orthodoxy, that «makes no distinction, essentially, between the fire of hell and the light of God's glory, and that interprets damnation as the soul's resistance to the beauty of God's glory, its refusal to open itself before the divine love, which causes divine love to seem an exterior chastisement» (The Beauty of the Infinite, 399).

Not exact matches

She reclaims a long tradition in philosophical and theological ethics that she calls the ethics of «responsibility.»

Evangelicalism, in this paradigm, is now no longer a distinct theological tradition (i.e., «Reformation Christianity,» though it tends to be dominated by a «Reformed» articulation of Christian faith) or a particular piety and ethos (as it tended to be in classical evangelicalism) but has become a theological position staked out between conservative neo-orthodoxy and fundamentalism on a spectrum from left to right that is defined essentially by degrees of accommodation to modernity.

In the latter regard, H. Paul Santmire whose study of the history of Western attitudes toward nature is one of the best available, provides perspective when he writes: «The theological tradition of the West is neither ecologically bankrupt, as some of its popular and scholarly critics have maintained and as numbers of its own theologians have assumed, nor replete with immediately accessible, albeit long - forgotten ecological riches hidden everywhere in its deeper vaults, as some contemporary Christians, who are profoundly troubled by the environmental crises and other related concerns, might wistfully hope to find» (Santmire, 5).

With it has come a new sense of the special significance — long obvious enough to others, but to me unsuspected — of the Bible, the creeds, theological tradition and the Christian Church.

Such a theological and ecclesiological position has a long cultural heritage in Christian tradition, but it must not imperialize Biblical interpretation by becoming the sole authoritative stance from which the Biblical witness is read.

The historicity / accuracy of Biblical events has long been an open subject inside theological traditions embedded in the major religions and has not been considered blasphemy for more than a century among this scholastic cohort.

These churches were often no longer tied to the theological traditions that birthed and then «contained» them.

Times of spiritual drift can occur when the present theological tradition is no longer adequate to the task of describing the meaning of Christian faith when there is a major cultural transition.

There is a long tradition based on various kinds of idealism that affected theological thinking in previous years and found its modern exponents in such men as William Temple and Paul Tillich, although these two men emphasized different aspects of this tradition.

Schubert Ogden insists that people today no longer express their understandings of the meaning of existence in the mythological language of the classical theological tradition.

In 1982, the Faith and Order Commission of the World Council of Churches, following a long and arduous journey, published the document entitled «Baptism, Eucharist and Ministry,» following a meeting in Lima, Peru, where representatives of «virtually all major church traditions,» including «Eastern Orthodox, Oriental Orthodox, Roman Catholic, Old Catholic, Lutheran, Anglican, Reformed, Methodist, United, Disciples, Baptist, Adventist and Pentecostal,» [7] reached theological convergence on various issues regarding baptism, eucharist and ministry.

Although there are some legitimate zones for theological disagreement, this viewpoint holds that there are some fundamental Roman Catholic truths, and that if one is not in agreement with them, one simply no longer stands in the Roman Catholic tradition.

The Bolsheviks hated pious priests, so Lenin and his successors ruthlessly crushed authentic Russian Orthodox religious life — the expression of a great spiritual and theological tradition — wherever they could; the list of ROC martyrs to communism is a long and noble one.

This view, and the ethos it tends to create, persists in this tradition long after theological education has passed from the studies of ministers to theological seminaries.