Sentences with phrase «more modern theology»

Nor can the wish to replace orthodoxy with a more modern theology be a compelling motivation, simply because the hold of orthodoxy upon Western civilization has been so clearly broken that only a Don Quixote would choose to tilt in such a tournament.

Not exact matches

Kant's approach may hold at bay the antihumanism of modern science (we are just clever animals in an insignificant corner of a vast cosmos), and it may serve as a bulwark against the ruthless rationality of economic efficiency and the putative demands of progress, but Michalson concludes that Kant's approach to the question of God makes theology less and not more plausible.

It was the late Paul Tillich who, more than anyother modern theologian, introduced Christians to the need for a theology of culture.

The link made in Edward Holloway's synthesis of science and theology, involving the co-relativity of all material being in a metaphysical system that is faithful both to modern scientific thought and to orthodox Christian theology, gives a more solid basis on which to develop a dialogue with science.

Thus when modern philosophy established itself anew as a discipline autonomous from theology, it did so naturally by falling back upon an ever more abyssal subjectivity.

For more recent theological debate, H. R. Mackintosh's Types of Modern Theology (Nisbet, 1937), and J. M. Creed, The Divinity of Jesus Christ (Cambridge University Press, 1938), both reprinted by Collins / Fontana, are useful, and also John Macquarrie's Twentieth Century Religious Thought (SCM Press, 1963).

Modern theology is far more dualistic than Medieval or Patristic theology, and these are more dualistic than the Bible.

Much academic work in modern theology seems less the study of God or of the Christian message about God, and more the study of the creativity of great theologians.

Ironically, while black theology theoretically relies heavily upon expressions of the people, such as freedom and sorrow songs and sermons, the more academic elites of black theology — those who have the luxury of tenure and endowed professorships in prestigious white seminaries and universities — seem to have little respect for the modern black church.

The acknowledgment of the role of language (and thereby history) in all understanding combined with the awareness of the large role unconscious factors play in all conscious rationality have made those theologically necessary transcendental forms of reflection not impossible, but far, far more difficult to formulate adequately than modern theology (including my own) once believed.

Maybe Chad has some insight... his theology seems to be more modern than most.

Among these process theologians, there is much more concern that their theology make some kind of sense to modern man than that it should be faithful to biblical revelation.

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.

The other question — whether process theology is able adequately to illumine religious perceptions that are at once faithfully modern and authentically Christian — is more difficult to answer.

Even more important for current theology, the very ontology that is modern in its openness to historical relativism requires also, on purely philosophical grounds, the existence of a God who is very much alive and who is fully as personal as the God of Christian faith.

Theology has not given adequate attention to the social idealizations of evil... The new thing in the social gospel is the clearness and insistence with which it sets forth the necessity and the possibility of redeeming the historical life of humanity from the social wrongs which now pervade it... The social gospel seeks to bring men under repentance for their collective sins and to create a more sensitive and more modern conscience.

Prosperity theology has found its way into modern evangelicalism, and it's become a dangerous notion to contend with as we seek to know God more fully and experience Him in our personal lives.

Mats Wahlberg, a young Swedish theologian and recent convert to Catholicism, has written a devastating critique of these modern theologies, one conducted with elegant argumentation and which seeks to vindicate more traditional approaches.

Descartes himself acknowledged that his cogito ergo sum is already fundamental in Augustine's philosophy (letter to Colvius, 14 November, 1640), and he believed that his philosophy was the first to demonstrate the philosophical truth of the doctrine of transubstantiation, and could go so far as to claim that scholastic philosophy would have been rejected as clashing with faith if his philosophy had been known first (letter to Mersenne, 31 March, 1641) Indeed, nothing is more revolutionary in modern philosophy than its dissolution of the scholastic distinction between natural theology and revealed theology.

In modern Protestant theology the law has been understood even more broadly as any social convention that serves as a criterion of excellent performance.

I am convinced that if such programmes are augmented by the vision presented by the Theology of the Body such as that put forward in «Called to Love» by Carl Anderson and Father Jose Granados, then Catholic children will not only be better able to resist the false attractions of the Culture of Death and the nihilistic philosophies of modern youth culture, they will also go on to live more complete and happier lives.

We mustexpect new developments within genuine and orthodox Catholic theology with the more confidence, because men so urgently need a new and a more compelling synthesis of Christian thought and modern knowledge.

This was never going to last, since heresy and relativism had, of course, never disappeared from the «papal agenda» and neither — perhaps more to the point — had his (and his predecessor's) analysis that disunity in the modern church was the result of a clash between two different interpretations of the Council itself, one right, the other wrong: as Benedict once more explained it, as his first Christmas as Pope approached in December 2005, «On the one hand, there is an interpretation that I would call «a hermeneutic of discontinuity and rupture» [i.e., the line peddled by The Tabletfor thirty years]; it has frequently availed itself of the sympathies of the mass media, and also one trend of modern theology.

Because of the inability of Christian theology to provide consolation in a believable and convincing way, the work of the modern artist has become both more difficult and more important.

Because of the Second Vatican Council's endorsement of a biblical approach to revelation, with special emphasis on the «Word of God,» Catholic theology has been implicitly commissioned to mine the resources of modern Protestant theology of revelation which traditionally has been much more explicitly concerned with the theme of God's word.

But her analyses and arguments do not imply that traditional religion and theology can rest more comfortably with modern science.

More real, in fact, than the disembodied, invisible, and undetectable spirits of much modern theology.

If we are to re-evangelise the modern world, and in the process answer the false or flawed theologies which have arisen to plague us in the last thirty years, we must be able to offer something deeper and more fulfilling, but completely true to the apostolic faith.

Now I recognize that process theology is far more sophisticated than Boston Personalism, and more sophisticated precisely because it is genuinely philosophical, but I fail to detect any substantial or real theological distance between Boston Personalism and Chicago Process Theology, just as I can not fail to observe that both are so clearly related to the social world of modern American liberal Protestheology is far more sophisticated than Boston Personalism, and more sophisticated precisely because it is genuinely philosophical, but I fail to detect any substantial or real theological distance between Boston Personalism and Chicago Process Theology, just as I can not fail to observe that both are so clearly related to the social world of modern American liberal ProtesTheology, just as I can not fail to observe that both are so clearly related to the social world of modern American liberal Protestantism.

The American church has largely purported just one theology about the modern state of Israel, but now questions are being asked - especially by younger Christians learning of persecution and human rights issues happening in the region - if the church should have a more active role in peacemaking.

Professor Tillich himself, to whom we referred at the beginning of this lecture, although not at all identified with process - thought, was insistent on the necessity for the development of a modern philosophical theology and was increasingly finding himself in sympathy with many of the conclusions of thinkers such as Hartshorne; and more recently, as he himself acknowledged in the preface to the third volume of Systematic Theology, he associated his own views with those of Ttheology and was increasingly finding himself in sympathy with many of the conclusions of thinkers such as Hartshorne; and more recently, as he himself acknowledged in the preface to the third volume of Systematic Theology, he associated his own views with those of TTheology, he associated his own views with those of Teilhard.

More important is the fact that Christian theology in the fourteenth and fifteenth centuries created a context in which the modern natural sciences took root.

Beyond these merely individualistic concerns, there is the more ethically serious matter of the potentially demoralizing impact of Paul's vitalist theology of nature on the collective progress of modern life.

The Faith theology of what happens in the change of bread and wine at Mass into Christ's own Body and Blood involves a quite different philosophical framework from that of St Thomas Aquinas: Faith draws on a modern view of the co-relativity of all matter; Aquinas depends more on an Aristotelian system of form and matter.

That can be disputed, of course, but it's a more defensible argument than Pascal's — at least from the perspective of modern day theology.