Sentences with phrase «new theology when»

It was new theology when it was written, an immortal expression of man's faith in the universal presence and availability of God, and it was phrased in terms of the threefold Hebrew cosmos with the triumphant conviction that Yahweh was inescapably present throughout the whole of it:

Not exact matches

And until Calvinism does away with it's inherent Nestorianism (which reemerged recently when a group of Calvinists attempted to redefine the Trinity in order to make it compatible with their new doctrine of «complementarianism», you look pretty hypocritical saying that Catholic theology is «at least in parts heretical».

I would say to any person commenting on your 10 Ways the Non-Violent Atonement Changes Your Theology blog, to read your book first (its not an expensive purchase) before launching into any detailed discussion or disagreement.It answers many of the potential concerns people have and gets the reader to reflect very strongly on what they have been taught about the atonement and to put on a new set of glasses when reading scripture.

As a matter of fact this new development is recognized in its full significance only when one observes that it forms a central thrust in a second, «post-Bultmannian» phase of post-war German theology.

When theology faces off against the account of the world set forth by evolutionary biology, God's goodness and power and God's plans for the future seem to be called into question with new force.

If Lutherans really believe what their theology says about Word and Sacrament, then I think they would be equally passionate about engaging other Christians: When Christians understand what Christ offers in the sacraments, that understanding, and what is actually received, changes their lives because they come into direct contact with the death and new life of Jesus.

Rather, in the name of realism, they held that «human thought is dynamic, not static; that it is a movement, not a position; that Christian theology grows with the growth of life and changes when life presents it with new and unanticipated positions.»

Yet when theology is rightly done, there are no new alternatives» that solve anything.

The question for her then, is when she receives new life through the Messiah, Jesus, and allows her theology to be newly developed based on the Bible, which socio - cultural group does she want to live out this new faith in — her Muslim socio - cultural group, or a foreign Christian socio - cultural group?

Yet I am convinced that when Christians look back on this century of theology in America The Politics Of Jesus will be seen as a new beginning.

Even when these prominent policy - makers have ignored the Christian theology behind Niebuhr's realistic awareness, they have approached their history and experience with new and significant insights.

When neo-orthodoxy, neo-reformation theology, the new Biblical theology, or theological positivism is spoken of in America, the first name that comes to mind is that of Karl Barth.

The Church opens the Year of Faith [1] with a Synod on the New Evangelisation at a time when, in England, there are a number of issues about the adequacy of theology programmes in preparing their students for the task of evangelising.

The Jewish scholar Uriel Tal was mistaken when he wrote that the idea of God's continued covenant with the Jews «is of course contrary to the theology of the New Testament.

As I recall the critical days when my own mind walked the thin edge between new theology and no theology....

But where some other forms of theology might consider their task accomplished when new concepts are forged, liberation theologies insist that only a liberative and transformative praxis actually converting or changing our contemporary world (and churches within that world) provides criteria for whatever adequacy and truth theological concepts may have.

Even when the present reflections give an answer or at least sketch one, they are intended as an introduction to the new set of problems which are only gradually opening out before theology.

It was a great shock to liberal Protestant theology of the turn of the century when men like Albert Schweitzer (1875 - 1965) and Johannes Weiss (1863 - 19I4) drew attention to the eschatological character of the New Testament and made it clear that Jesus, his apostles, and the early churches, all lived and spoke in a thought - world which, in important respects, is completely foreign to us.

It was easy for me, then, to become cynical about the faith that I was raised in, to punch the holes into the theology of the people I grew up with and spot the gaps in the preaching and methods, and point a finger of blame when «they» got it wrong, to separate myself from the culture and, like most kids raised by immigrant parents (because, in a way, my parents were like immigrants to this strange new land of Christianity), I took for granted my life in the new Kingdom, completely unable to imagine a life without freedom, without joy, without Jesus.

You make the contacts, when you have time, and I'll open myself to the truly paradoxical language that the new theology will need to employ in the contemporary Christian dialectic.

Its real basis was a new vision of Protestant Christianity, which saw, as Barth put it in 1933, that «many roads lead back to Rome» and that Protestantism will fulfill its calling only when it at last «bids farewell to each and every form of natural theology.

Maxine Glaz has provocatively observed that the move away from psychology in pastoral theology may be part of an «impetus to avoid issues of gender» Just when women in pastoral theology begin to find feminist psychology an incisive tool for reconstructing pastoral care and theology, she suggests, the «people of a dominant perspective emphasize a new theme or status symbol»

-- Will This Rock in Rio by Ken Lottis — Attack Upon Christendom by Soren Kierkegaard — Plan B by Pete Wilson — Electing Not to Vote edited by Ted Lewis — The Sacred Journey by Charles Foster — Children of the Mind by Orson Scott Card — UnChristian by David Kinnaman — Resurrection of the Son of God by NT Wright — Church Without Walls by Jim Petersen — Repenting of Religion by Greg Boyd — Spontaneous Expansion of the Church Roland Allen — Unlearning Church by Michael Slaughter — The Open Secret by Lesslie Newbigin — When Helping Hurts by Steve Corbett and Brian Fikkert — The Ministry of the Spirit by Roland Allen — The Mission of God by Christopher J.H. Wright — An Emergent Theology for Emerging Churches by Ray S. Anderson — Provacative Faith by Matthew Paul Turner — Transforming Mission by David Bosch — The Roman Empire and the New Testament by Warren Carter — I'm Fine with God; It's Chrsitians I Can't Stand by Bruce Bickel and Stan Jantz — Jesus and Empire by Richard A. Horsley — Simply Christian by NT Wright — Jesus, the Jewish Theologian by Brad H. Young

It is especially well equipped to do this as A Natural Theology for Our Time (Hartshorne); 15 it will take much longer as A Christian Natural Theology (Cobb).16 Our hope lies in the general cosmic process Hartshorne described when he wrote, «God is the cosmic «adventure» (Whitehead) integrating all real adventures as they occur, without ever failing in readiness to realize new states out of the divine potency.

He recalled the solid achievements which were now to be seen in Ernestine Saxony, the results of the Visitation, of the preaching of a theology of faith and the circulation of the Little Catechism, and the German New Testament: «The young people, both boys and girls, grow up so well instructed in the Catechism and the Scriptures that I am deeply moved when I see that young boys and girls can pray, believe, and speak more of God and Christ than they ever could in the monasteries, foundations, and schools of bygone days, or even of our day.

Msgr. Jaeger expanded upon that theme, noting that «while often presented as if it were absolutely new,» the teaching of Nostra Aetate «perfectly corresponds to the most ancient intuitions of Christian theology» when it affirms there can be, and in some cases are, «elements of truth and holiness» in other religions, particularly Judaism, as explained by St. Paul in the Epistle to the Romans.

When this work was coupled with other developments at Chicago and in the new sciences generally, the implications for theology were of note.

You said: «The theology of the cross (not of glory) keeps us grounded in reality, and hopeful of the New Creation that Christ promises when He will someday usher in His New Kingdom.»

It can also be read with profit by clergymen seeking to know what this «new» option in theology has to offer, or by anyone interested in what happens to a philosophy when it is used by theologians and intimately related to Christian thought.

It got it from religion, first during the Great Awakening of the l740s, when religious revivalism inspired the sense of national community which made possible the formation of a new nation, and later in what Bellah calls «public theology,» with its theme that Americans are the «chosen people.»

When a man with no biblical training whatsoever is considered more qualified to teach than a woman with a PhD in theology or a woman whose work in New Testament scholarship is renowned the world over, we are not seeing complementariaism at work, but patriarchy.

How could the great scholar, whose Greek text of the New Testament had opened up the original words of the Word, be so superficial when it came to theology, indeed to a true understanding of the text?

And then, when the group's moderator was in the process of moving and we were struggling to gain equilibrium again if at all possible, the pastor handpicked a new teacher (to limit any «wandering theology»).

In fact, I have the same initial reaction when I am presented with a new perspective on politics or theology.

For a fine exposition of the process - relational vision, appropriating the insights of psychology, and concrete in its orientation, dealing with the issues of death and dying, loss and bereavement, see Kinast, Robert L., When a Person Dies: Pastoral Theology in Death Experiences (New York: The Crossroad Publishing Company, 1984); also by the same author, an excellent delineation of the major tenets of process thought and process theology in particular, is «A Process Model of Theological Reflection» The Journal of Pastoral Care 37 (June, 1983), pp. 14Theology in Death Experiences (New York: The Crossroad Publishing Company, 1984); also by the same author, an excellent delineation of the major tenets of process thought and process theology in particular, is «A Process Model of Theological Reflection» The Journal of Pastoral Care 37 (June, 1983), pp. 14theology in particular, is «A Process Model of Theological Reflection» The Journal of Pastoral Care 37 (June, 1983), pp. 144 - 156.

When we affirm something of God (kataphatic theology), we have subsequently and immediately to deny it (apophatic theology) before we can dare assert it again on a new level.