Sentences with phrase «much contemporary theology»

In this connection, I have been particularly struck by Gustavo Gutiérrez's observation that, whereas much contemporary theology seeks to respond to the challenge of the «nonbeliever» who questions our «religious world» as Christians, in a continent like Latin America the primary challenge comes to us rather from the «nonperson» who questions us about our «economic, social, political and cultural world.»

Much contemporary theology has been attempting to undo the assimilation of the idea of God into that of a controlling and dictatorial power.

Not exact matches

If the tendency of contemporary theology is to give too much to Justin and the efficacy of rational thought, the tendency of postmodern theology is to give too much to Tertullian and the irrational.

The argument is that the Chicago school arose in the context of the social gospel, a movement that had much in common with contemporary political theology and that, under the stimulus of political theology, this school can recover something of what it had lost as well as move forward in new ways.

But for the most part the actual content of those repeated lines are not bad theology — much of contemporary «praise music» is in fact a revival of psalmody.

So much contemporary spirituality, ranging from the pantheism of «Gaia» environmentalism to the process theology and panentheism of some Catholic schools of thought, presume some variant or other of this view.

(Theism of the Second Type; much contemporary Protestant theology, doctrines of a «finite - infinite» or perfect - perfectible God.)

Much modem theology is of the opinion that contemporary meaning is largely uncontrolled by and different from biblical meaning.

As much as this ethic is needed, as much as we are all indebted to the new clarifications which have come from the contemporary ethics of virtue and character, and as much as we must never lose its accomplishments, the new practical theologies must strive for something more rigorous.

Fuller recognition of this fact might give a more constructive turn to much of contemporary theology.

The biblical appeal of the contemporary theologies of liberation has once more given occasion to fulfill the promise of John Robinson that «the Lord has yet much more light and truth to break forth from his holy word.»

Commitment to change without abandonment of the cultural achievements of the past seems to be characteristic of much of contemporary theology.

Whatever answer one may give, we may at least acknowledge that Catholic theology can not afford to ignore the problems that have given rise to the disaffection with revelation theology in much contemporary secular and Christian thought.

It has had the effect of bringing contemporary theology in general to the recognition that the kingdom of God must be in some sense present, however much it may be regarded as future also.

The lack of the authenticating thread for genuine natural law - the nonnegotiable insistence that there are some universally valid precepts derivable by nature and unable not to be known (however much we are tempted to overlook them or pretend we do not know them)» is most clearly evident in the sections of each chapter where Porter sketches what contemporary moral theology can discover from her medieval labors.

If I were choosing recent books in this area which most deserve to be read outside the country, I would start with Oliver O'Donovan's political theology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from ttheology in The Desire of the Nations; John Milbank's critique of the social sciences in Theology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from tTheology and Social Theory; Timothy Gorringe's provocative political reading of Karl Barth in Karl Barth: Against Hegemony; Peter Sedgwick's The Market Economy and Christian Ethics; Michael Banner's Christian Ethics and Contemporary Moral Problems; Duncan Forrester's Christian Justice and Public Policy; and Timothy Jenkins's Religion in Everyday Life: An Ethnographic Approach, which argues with a dense interweaving of theory and empirical study for a social anthropological approach to English religion which has learned much from theologytheology.

They discover in the vast resources of divine disinterest a freedom and a joy that cut through much of contemporary pop theology.

Among contemporary theologians, John B. Cobb, Jr., Professor Emeritus at the School of Theology at Claremont and the founding director of the Center for Process Studies, has contemplated the place of nature in theology as much as any other major Theology at Claremont and the founding director of the Center for Process Studies, has contemplated the place of nature in theology as much as any other major theology as much as any other major thinker.