Sentences with phrase «mean teaching theology»

Teaching Catholic non-fiction does not mean teaching theology (or hagiography) but that does not mean that great Catholic theologians and priests need be excluded from the curriculum either: there could well be room for extracts from St. Augustine's Confessions or Francis Xavier Nguyen Van Thuan's The Road of Hope when looking at autobiographical writing, for instance.

Not exact matches

Report on Candler School of Theology's attempt to provide the means of integrating theological learning and practice — i.e. teaching theology in Theology's attempt to provide the means of integrating theological learning and practice — i.e. teaching theology in theology in context.

II 24.6, that this parable was much used by Gnostics, and, both in Thomas and in the Gospel of Truth where a version of it is also to be found, it has become so much a vehicle for expressing gnostic teaching that the versions do not help us to reconstruct the teaching of Jesus (for a good discussion of the meaning and use of this parable in its gnostic setting, see B. Gärtner, Theology of the Gospel According to Thomas, pp. 234 ff.)

Theology has also a certain critical function with regard to the magisterium; it always questions what this teaching actually means.

Then they would go on to teach some sort of dangerous idea about how a favorite «prophecy» doesn't actually point to Jesus, or how a favorite text doesn't mean what most Christians think, or how the misuse and misunderstanding of a particular point of theology could lead to sin.

By theology of religions, I mean critical theological reflections on the interaction and intercourse between different religions through such means as proclamation and sharing of their different creeds and teachings, through dialogue of their adherents, and mutual challenges and partnership for common cause.

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 related aspect of theological teaching and studies arises from the fact that theology in practice means in large part relating to young students, which suggests the need to consider the apostolic fruitfulness of new orders, communities and movements including World Youth Days.

Christianity has historically been a verbal religion, relying on scripture, liturgy, and theology as means of teaching and survival.

It is very important to see that panentheism is intended to be a mean between the absentee - God of deism — who is indeed also the God of much popular Christian teaching and preaching and of much supposedly orthodox theology — and the pantheistic God who is simply identified with the world as it is — an identification sometimes without qualification but more frequently with certain reservations that are thought to safeguard moral distinctions.

I gratefully acknowledge, of course, the incalculable value of the teaching and example of Jesus, but traditional Christian theology ascribes a meaning to the word «Christ» which goes far beyond this.

It stemmed from a fateful turning point that came at the height of medieval Islamic civilization, with the advent of «new interpreters of Islam who taught that acquisition of knowledge by Muslims meant only the study of Islamic theology.

What God wants is that we go and make disciples, which does not mean teaching people everything there is to know about Bible and theology, but leading people to live like Jesus within the world.

It means that I am trying to find (and share with you) the one thing that makes them tick, the one insight that keeps them writing and teaching, the one truth they are most passionate about, the one idea that turned their life and theology upside down.

In this he argues that the proclamation is not revelation, but leads to revelation, so that the historical Jesus is the necessary and only presupposition of the kerygma (a play on Bultmann's famous opening sentence of his Theology of the New Testament), since only the Son of man and his word, by which Jeremias means the historical Jesus and his teaching, can give authority to the proclamation.

If this means that the Old Testament is being taught in such schools today as a part of theology it does not mean that the historical and critical approach to it is ignored or that inspiration and devotion have taken the place of scholarship.