Sentences with phrase «new theological understanding»

There is no possibility of understanding history as the image of God unless we reach a new theological understanding of both imagery and the imagination.

Not exact matches

The Bride of the Lamb is not always easy reading, but Orthodox readers will welcome the appearance of a master in a new translation by Boris Jakim that makes him as accessible as possible, and Western Christians should welcome a theological challenge that can enrich their own understanding of the Christian mystery.

From a reformulation of God's eternity as Fullness of Time rather than as the absence of time results in a new understanding of theological anthropology.

A close reading of «Bartleby, the Scrivener,» his most sustained study of New York, reveals in fact that Melville had a profoundly theological understandings of the nineteenth - century city.

Instead, both in the suffering of the Holocaust and in the triumphant Jewish return from exile, he saw the call of a radical new Christian task: «to see the Jews as God sees them, to love them as He loves them, to understand their place in the divine plan for Salvation according to the theological vocation of God's people.»

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

For example, one might suggest that if the creative inputs follow that broad theological / ontological structure of the Christian faith, integrate the key role models of their faith in the new structure and their inputs can be shown to be informed directly or indirectly by their own «conservative» tradition and the text, the Bible, they could be understood to be in line with Christianity.

Probably the most important scholarly and theological generalization to be drawn from the hundreds of articles in the Kittel Dictionary has been that the teaching and language of the New Testament, including the teaching and language of Jesus himself, can not be understood apart from their setting in the context of Judaism.

Our Biblical and theological references and concepts must be understood in a new way as well.

Still trying to appropriate Buddhist insights, he has written of a Buddhist Christianity - Among New Testament scholars, Seichi Yagi, who participated in the theological dialogue, has understood the power of Buddhist ideas and attempts to appropriate them.

Fortunately, advances in the understanding of mental illness and new currents of theological thought have checked this tendency.

All these aspects of mission were said to have a grounding in the ministry and mission of Jesus Christ and New Testament teaching, and that none of these can be isolated from the others and given preeminence as the controlling motif and motivation for mission.It was also assumed that the theological basis for an understanding of holistic mission would be spelled out as the journey of CWM as a partnership of churches in mission continued.

To answer this we need to consider some other developments one, paradigm shift in theological thinking and two, a new understanding of the nature of pedagogy itself.

This, however, implies a new perspective, whereby we see theological thinking not as reflection on intellectual propositions once and for all revealed by God, but as a never ending quest for a fuller understanding of the Divine Mystery that we never fully apprehend.

Not understanding the necessary interworking of traditional, Biblical, and contemporary sources (even in a theology that seeks Biblical authority as its ultimate norm), certain evangelicals have fallen prey to a new form of «traditionalism»; others have retreated to a «Biblicism»; still others have found themselves in theological bondage to contemporary standards.

We must continually look again at our presuppositions and intellectual commitments as new scientific findings or theological insights emerge — not to reject one side or the other, but to gain a better understanding and appreciation of creation and the role of humanity in it.

My own inclination is to think that the attention given to certain new developments, and their effect on the general theological scene, are largely explicable in terms of the social climate, but that the ideas themselves can only be understood by study of their separate histories.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

As a theologian I have been completely dependent on New Testament scholars for my understanding of this crucial theological source.

According to Bultmann, any attempt at the present time to understand and express the Christian message must realize that the theological propositions of the New Testament are not understood by modern man because they reflect a mythological picture of the world that we today can not share.1

Critical scholarship — not only historical critical scholarship, but also newer approaches to the Bible using critical theory — has pressed our understanding of the texts and traditions of ancient Christianity to the point where organized Christianity, if it were to be guided by such work, would have to begin to rethink some of its basic theological commitments.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

Any such development will also need to be based on a new theological synthesis that refocuses our understanding of transcendence and immanence in the works of God.

A dipolar conception of God seems to promise a genuine theological understanding and affirmation of creativity, and even of a forward - moving creativity, but, rather, the truth would seem to be that the God of process theology forecloses even the possibility of a new humanity.

In this new approach, which we might call yesterday's understanding of the Reformation, the central fact was not the autonomous religious personality; it was the theological discovery of the righteous God.

«I don't think it's a question of right or wrong so much as I think it is of the ability to raise critical questions, to try and develop new understandings of the theological tradition and in this case of the moral tradition.»

The aim of the new theology is not simply to seek relevance or contemporaneity for its own sake but to strive for a whole new way of theological understanding.

You do understand that Dr. Knust has a Ph. D in New Testament studies from Columbia, a Masters of Divinity from Union Theological, and sits on the faculty of one of the most prestigious colleges in America where she teaches the New Testament as it was written in greek prior to any English translation?