Sentences with phrase «of historical consciousness»

Similarly, in dialogue with Christians, Buddhists may come to appreciate the normative value of certain forms of historical consciousness, and the resultant norm by which they judge both Buddhism and Christianity is changed.

It is to that source rather than in acquiescence to Western norms that we have to trace the roots of historical consciousness, for history does not rise from acquiescence.

It is remarkable how often he takes ideas developed by those who assumed that the civilizing of humanity and the emergence of the historical consciousness are some kind of progress, agrees with them, and then shows how this has in fact been a deepening of alienation.

And for those theological students who first knew the faith only in authoritarian, biblicistic or pietistic forms, study of it by way of historical consciousness proves a liberating experience.

people and congregations are blown to and fro by the winds of secularization, but unlike the students they have little or no experience of historical consciousness applied to faith, hence must live in a changed world by means of antiquated pieties and timeworn concepts of authority, morality and the Bible.

Which is to say that they have yet to allow the gains of historical consciousness to govern what they do.

It does this because it is profoundly and accurately aware that the kind of thinking which declared Jesus Lord and Christ by his Resurrection from the dead is a kind of thinking which is a function of the historical consciousness of the community within which that claim was made.

Hans Georg Gadamer, «Problem of Historical Consciousness,» in Interpretive Social Science.

Indeed he can — because modern consciousness has important roots in the culture that preceded the Renaissance and the rise of modern science, as well as the rise of historical consciousness.

What is called for is a description of the confluence of historical consciousness regarding certain ideas.

The full - fledged arrival of historical consciousness in theology, best viewed in the often tortured, always honest, reflections of both Troeltsch and Lonergan, only heightened the need for new reflection in hermeneutics.

The principal advantage of accepting initially the assumptions of the historical consciousness in religious or theological discourse is that one is not committed from the outset to possibly meaningless language regarding some realm of the supernatural.

But the common Christian believer may intuit the threat of the historical consciousness in something like this crude way; the perceived threat can not be conjured away by unsupported exhortations for the believer to accept the modern world view.

Moreover, it is possible to accept this limitation of the historical consciousness without relinquishing the Christian faith's distinctive insights about the meaning of human existence.

Perhaps more significant even than the rise of the rationalism of the early era of the Enlightenment is the rise of the historical consciousness» of the late Enlightenment and the nineteenth century.

That does not mean to say that they have no history or that they contribute to the loss of historical consciousness.

For Gilkey, the «neo» of his orthodoxy is precisely where he remained most liberal» not just his penchant for talking about biblical symbols and myths but also his conviction that the problem of historical consciousness is the context for all modern theology.

Not exact matches

(As a historical explanation it may be pointed out that the consciousness industry in Russia at the time of the October Revolution was extraordinarily backward; their productive capacity has grown enormously since then, but the productive relationships have been artificially preserved, often by force.

The black community in America has confronted the reality of the historical situation as immutable, impenetrable, but this experience has not produced passivity; it has, rather, found expression as forms of the involuntary and transformative nature of the religious consciousness.

Most prefer not to reveal that they support a completely new historical project, especially in the late stages of an epoch defined by mass consciousness and the priority of horizontal connectedness.

We can then highlight that element in every human instance of dependent origination that introduces freedom and moral responsibility and the temporal asymmetry so important to the historical consciousness.

Yet Bultmann still remains reluctant to interpret Jesus» present as based upon historical encounter: «This judgement of his about his present comes from his own consciousness of vocation; thus he creates it out of himself; and it is not, as was later the case in his Church, based upon looking back upon an event decisive for him.

No doubt the total vision promised by an apocalyptic form of faith is not yet present upon our historical horizon; for, immersed as we are in a fully profane consciousness, we would seem to have lost the very possibility of apocalyptic vision.

Initiated as we are, moreover, into a historical consciousness that has unveiled a whole new world of New Testament thought and imagery, a world that is subject neither to theological systemization nor to translation into modern thought and experience, how can we hope to ascertain the fundamental meaning for us of the original Christian faith?

It's worth noting that today is also the bicentennial of Charles Darwin's birth especially since the two have enjoyed, or suffered, very different fates at the hands of modern historical scholarship and the popular consciousness it helps fashion.

it is the radical historical consciousness of contemporary man.

If human existence is reconceived in a radical historical consciousness, then the forms of love must be reconceived also.

We must ask whether the physical and historical continuity that evolutionary theory posits, in its picture of life and consciousness arising from a soup of chemicals, rubs out the hierarchical distinction of levels.7

The idea of progress was one form in which the new historical sense came to birth; but the historical consciousness can also be nihilistic, pessimistic, or realistic.

He articulates a world view which combines the classic search for being with the radical historical and temporal consciousness of the twentieth century.

This means that through the internal creativity of the biblical perspective, joined with the modern historical consciousness which it helped to create, a new possibility has been opened up for reconceiving the meaning of God's being in relation to time and history.

More recently, a social - scientific consciousness has also entered theology, with effects both as disturbing and as liberating as theology's earlier recognition of the need for historical consciousness.

But «historical consciousness» has come to mean many things during the past two centuries — not all of them directly contrary to certain interests of Christian believers.

For myself, certain early formative influences in the early «60s (biblical criticism, Bernard Lonergan's reflections on method and historical consciousness, and the splendid ambience of student days in Rome during the Second Vatican Council) solidified my own sharing in the common conviction that there can be no return to a pre-ecumenical, prepluralistic, ahistorical theology.

At the level of assumption, the historical consciousness is the awareness that every event or entity (including persons or religious traditions) possesses its own finite, historical context and can be explained exhaustively in terms of that context.

The particular resources of contemporary liberal theology that have especial relevance for a Christian approach to our culture's current difficulties are these: (1) the contemporary historical consciousness, (2) the conclusions of biblical scholars regarding Jesus and the Kingdom of God, and (3) the current «process» understanding of God, Which allows a positive relation (but not a surrender!)

To those who claim not to operate from that world view, it should be pointed out that an uncritical assumption of divine causality creates obstacles for communicating one's views to those who embrace the historical consciousness.

Using the Deuteronomic Creed as model, Dalit theology can construct the historical Dalit consciousness which has to do with their roots, identities and struggle for human dignity and «for the right to live as free people created in the image of God.»

The maturing of a collective consciousness accompanied by numerical expansion: these are two aspects inseparably linked in the historical unfolding of the Incarnation.

The second part of the book is theological rather than critical or historical, and it advances the claim that it is precisely the most radical expressions of the profane in the modern consciousness (Dostoevsky, Nietzsche, Freud, Proust, Kafka and Sartre) that can be dialectically identified with the purest expressions of the sacred.

Whilst this approach was disturbing for many Christians at the time, it again meant that defenders of Christianity, instead of calling for a leap of faith, could start from historical events and argue from them to the divinity of Jesus Christ His divinity was seen as the perfection of his humanity and this fitted with the approach of Schleiermacher, who saw Jesus, whose consciousness was entirely taken up with awareness of God, as «the ideal representative of religion».

Ratzinger comments that the great synthesis found in the traditional Christian interpretation, «would become problematic when historical consciousness developed rules of interpretation that made Patristic exegesis appear non-historical and so objectively indefensible».

As with the other world religions, historical developments and the genius of the people who profess them are reflected in the type and degree of consciousness of solidarity in Christianity.

Dasein's condition of «belonging to» does not always activate «effective historical consciousness» and its attendant awareness of distanciation, and therefore the otherness of the text is never encountered.

Objectifications of textual and contextual reconstructions, resulting from the employment of the social sciences, are always a posteriori undertakings after the eventful experience of Dasein's «belonging to» has mediated alienating distanciation through «effective historical consciousness» and has constituted a fusion of horizons.

The Bible is viewed not only as an historical or canonical document, but as a description of the individual soul's journey of spiritual development and commentary on what happens when different states of consciousness interact with one another in the collective drama of human existence.

That is, «effective historical consciousness» makes the reader aware of the finitude of her or his horizon with its inherent limitations of vision and simultaneously therefore also of an alienating distance from the text.

There is often a zeitgeist that emerges during periods of significant cultural change — a new consciousness that emerges out of the shifting historical circumstances.

The text's alterity will only be experienced if the dialectical dynamic of «belonging to» and «alienating distanciation» has been activated by «effective historical consciousness».

Accordingly, «effective historical consciousness» becomes indispensable in summoning explanation as primordial understanding extends itself into interpretation and by the fusion of horizons attempts to render near what is far.