Sentences with phrase «material for a theology»

Accordingly it might be more properly called the material for a theology of history than the theology itself.

Not exact matches

Osteen's personal wealth, and his advocacy for a theology that glorifies material possessions as a sign of God's favor, have long made him a controversial figure in church circles.

Insofar as it attempts material constructs, university theology characteristically is moved by the secularism and godless maturity of the university to turn to «God the problem,» and to offer itself to God to help him with his problem of finding a place in a world which has no place or need for him.

His observation is even more valid for theology, given the theologian's self - conscious use of mythological and narrative materials.

Many devout Christians still doubt the scientific evidence for evolution, yet material evolution is part of the unfolding of what might be termed God's script written within Nature, something of key importance to the philosophy and theology of the Faith movement.

This paper is based in part on material from my book, Models of God: Theology for an Ecological, Nuclear Age.

Further, when I wrote A Christian Natural Theology, although all the materials for expressing a green sensibility were there, nothing came through.

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

Eight in ten of the theology educators said that «to give meaning and purpose to life in a material universe» was the most significant role for theology.

Gadamer, of how the inspired text, which we question in order to find its meaning and relevance, questions, criticizes, challenges and changes us in the process -» Some who today raise the proper question, whether there are not culturally relative elements in Paul's teaching about role relationships (an the material has to be thought through from this standpoint), seem to proceed improperly in doing so; for in effect they take current secular views about the sexes as fixed points, and work to bring Scripture into line with them - an agenda that at a stroke turns the study of sacred theology into a venture in secular ideology.

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

An argued transition, for instance, from the analysis of material to immaterial (supersensible) substance - in effect, the transition from physics to natural theology - is not to be found.

In the churches and congregations we find fresh energy and intelligence being devoted to the production of new hymns, music, artistic and liturgical materials, to the creation of fresh categories for doing theology, to the retrieval of threatened cultural resources, to the application of faith to public issues, and to the promotion of ecumenical sharing and partnership.

This individualism has dismissed both the extrinsic and the intrinsic value of each human being in favor of material and professional indices of success that most people believe are due to luck as much as anything else (hence the increasing popularity of lotteries) Because the apocalyptic worldview of the early church has now been replaced with the desperate and meaningless finality of possible nuclear annihilation, eschatological expectations and hope for reversal of human fortunes have given way to a «present - only» scheme of refetence even in Christian theology.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

David Lull responds initially by arguing from Cobb that the idea of creative transformation is a material norm for theology, and that the word «transformation» is a rational statement of the more symbolic terms «creation, redemption, justification, emancipation, or sanctification» (WPH 194).

In the Faith movement's theology, this inter-relatedness, or co-relativity, of all being is due to the Unity - Law of control and direction, God's «script» for the very being of material reality.

He believed that a deep philosophical error going all the way back to Plato — «onto - theology» — has led us to view reality as raw material available to exploit and use for our own purposes.

We have surveyed the several lines of scholarship that converge upon the pulpit today and provide the minister with adequate raw material for the framing of a theology of preaching which will not only withstand the current ridicule of the pulpit but which will perhaps effect improvement sufficient to silence it.

A fuller understanding of revelation may eventually require such historical knowledge, but it is the task of systematic theology, as distinct from historical theology, to sift out of the traditional material what strikes it as the content most suitably challenging, as well as Good News, for our time and for our present readers.

This material norm for what is appropriate to Christian theology also provides guidance to how process theology, from this perspective, attends to Scripture.

Like the priests in Pharaoh's courts, traditional theology had assumed the burden of re-defining the god concept in order to satisfy material wants and self interests, the wants of body and the greed for power and wealth.

Although Catholic students can attend his lectures and seminars, they will not be examined on Küng's materials, and his lectures will not count for credit in theology for them.

And so it would seem that from one of the many Fellowship of Christian Athletes passers, from a Staubach or a Tarkenton, one of those handsome guys who go around telling church camps how it feels to win with Jesus, would have come at least the raw materials and perhaps even the incipient form for a football theology.

Disagreement about theology is one thing, but I take it that from your perspective, material truth is all that you can understand (for the time being, at least), and the notion of anyone claiming to believe (or better yet experience) other truths is abhorrent to you.

Even here, no one contemporary has developed philosophy of religion as a natural theology in the context of a total theology, but the materials for the task are readily at hand.

The materials for this weaving are feminist theology and process theology.

Here is a link to a resource I have created for the new EDUQAS RE spec - Foundational Catholic Theology: Origins and Meanings (please use the link, the image is just because I have to upload something) It's not complete but it provides a summary of the majority of the material covered.