Sentences with phrase «of orthodoxy who»

«Pope Francis is rescuing the Catholic Church from those grim - faced watchdogs of orthodoxy who in windowless rooms reduce Catholicism to a laundry list of nos,» Gehring said.

Since it is five steps away from atheism out of a possible six, lovers of the letter of orthodoxy who might feel inclined to attack case two as little better than atheism, or as a blasphemous or at best a crudely inept doctrine, might pause, before indulging in such judgment, long enough to consider — and I am confident they will not have done so before — what the five steps really mean.

Not exact matches

One of those who find in the discipline more ideology than science, Orrell argues against 10 principles of economic orthodoxy, including the rationality and predictability of the market and its potential to provide happiness.

Those who believe all combat sports are immoral, even those who choose to see mixed martial arts as «human cockfighting,» a degradation of Marquess of Queensberry orthodoxy, would have seen nothing to change their minds at the dome.

And there have been some celebrated deserters from the dominant orthodoxy, like Bjorn Lomborg who favors adaptation over an attempt to change the climate, and most recently James Lovelock, he of the «Gaia» hypothesis, who recanted his past climate pessimism rather dramatically.

It is a wondrous book, a marvelous celebration of a man who never wearied of celebrating the wonder and marvel of a world illumined by Christian orthodoxy.

(5) The most urgent ecumenical dialogue between Russia and Rome today must focus on a new generation of Russian Orthodox thinkers: those who, having looked hard at the crisis in Ukraine and their Church leadership's propaganda activities on behalf of the Putin regime, have concluded that Russian Orthodoxy needs a new theory of Church - and - state — and should develop one in vigorous conversation with serious scholars of Catholic social doctrine.

Regrettably, Horton's idea of «Christians United» appears to be limited to Christians who subscribe to his rather strident Reformed view of Protestant orthodoxy.

Those of us who continue to fight for orthodoxy, in dogmatic as well as moral theology, miss those days when there was a clear beacon shining from across the Tiber.

Though this idea has been soundly refuted by Father John McCloskey, among other proponents of orthodoxy, and though Francis has strongly upheld the indissolubility of marriage, stating that Catholic divorce «doesn't exist,» it is not so clear to many of the pope's critics, who no longer trust Francis, and who dismiss his affirmations of orthodoxy.

A theologian who is an Episcopalian, Lutheran, or Baptist (at least a high church Baptist) might agree with all his stated «limits of Catholic orthodoxy.»

Of course, Christians often turned on one another as well in an effort to stamp out any Christian groups who deviated from orthodoxy.

Once the mind has â $ œconsented to be orthodoxâ $, then it becomes â $ œnarrow, rigid, mercenary, morally corrupt, and vengeful against dissenters.â $ He says this is the nature of orthodoxy: â $ œone who presumes to know the truth does not look for itâ $ (p. 174).

Though the title focus more on some of the more radical elements of the Emergent church who he fears (and demonstrates) are drifting far from biblical orthodoxy, Wittmer to his credit takes conservative Christians to task just as much and just as seriously.

He's the dean of a well - established divinity school, a Baptist theologian and an earnest Christian, a gifted writer and a theologically articulate lecturer, a champion of orthodoxy, «distinguishing heresy from truth,» and one who has rightly discerned, as Neuhaus puts it, the «pattern of Christian truth, a pattern derived from the apostolic witness and maintained across time as the depositum fidei.»

It is more because I want Anthony Burgess blotted out as a flaw in the universe: a terrible sin of presumption, orthodoxy might counter, for who am I to question my worth to God?

The theological tendencies of such people run the gamut, from the likes of retired Episcopal Bishop John Spong, who rejects Christian orthodoxy root and branch, to certain types of conservative Protestants, who claim «no creed but the Bible.»

Aurangzeb was largely influenced by the religious ideas of Shaikh Ahmad of Sirhind, who played a prominent part in reestablishing Muslim orthodoxy and combating Sufi deviations from Islam.

True, some Evangelical leaders have spoken well lately of Vladimir Putin, who makes Orthodoxy a major part of his public image, and some Evangelical organizations have cooperated with the Russian Orthodox Church in international conferences on the family.

Back in the fourth century there was a whole generation of Christians who were taught that Arianism was orthodoxy.

In later years it served as a center of Muslim orthodoxy, but it also created religious leaders who did not hesitate to make common cause with the Hindus in an effort to wrest power from the British.

Andrew Ferguson informs and amuses at The Weekly Standard about that other orthodoxy in, «The Heretic: Who is Thomas Nagel and why are so many of his fellow academics condemning him?»

Today it's Grover Norquist and not Richard Epstein who polices the boundaries of contemporary conservatism, funding primary challenges to those who deviate from tax - rate orthodoxy.

As you turn it is inevitable that you should question orthodoxies, be suspicious of opinions that serve the interests of those who adopt them, and explore the problems that confront us without fear of being proven wrong.

Along the way, Protestants demonstrated what Catholics already knew» namely, that the Bible never stands alone but, even in its translation, is situated in a web of relationships that involve the authority of church leaders and questions about who has responsibility for determining orthodoxy.

That the question is a viable one points to something that may be less obvious to those outside of Orthodoxy's circle, and that is that the Orthodox in America are in the process of figuring out just who we are.

But I've come to see the question as mostly the fault of the Orthodox themselves, who have not quite figured out how to convey that Orthodoxy — being Christianity — is for everyone and doesn't require a particular cultural identification.

But there were others who tried to reconcile the insights coming out of this experience with the monotheistic affirmations of biblical faith» such as Isaac Luria, the principal theorist of the Safad school of the Kabbalah; or Bonaventure, who sought to retain the speculations of radical Franciscanism within the fold of Catholic orthodoxy; or al - Ghazzali, whose intellectual lifework was the intellectual integration of the Sufi experience with orthodox Islam.

Another major factor is the claim of Orthodoxy to be the Church founded by Christ, led by bishops who were appointed by other bishops who were appointed by others back to the apostles themselves, a concept known as Apostolic Succession.

John Milbank, the theologian of «radical orthodoxy» who now teaches at the University of Virginia, was there.

But an appeal to faith is not a solution to intellectual problems, and an appeal to orthodoxy is simply an appeal to the expression of faith of the Christians of another era who formulated that orthodoxy.

But as an introduction to the Great Tradition, the sort of thinkers who (in all cases except perhaps Schleiermacher) adhere to the sort of «mere orthodoxy» we are fans of around here, The Great Theologians is the best of its kind.

The condom has become a symbol of freedom and - along with contraception - female emancipation, so those who question condom orthodoxy are accused of being against these causes.»

The «liberal» intelligentsia have become increasingly powerful but also increasingly intolerant of those who dissent from their own views, the establishment «orthodoxy».

As Frank Viola and I hope to show in a forthcoming essay, the label of «heresy» was only applied to people who not only denied, but activity worked against the foundational doctrines of orthodoxy, viz. the doctrines espoused by the Nicene and Apostle's creed.

The three aspects of this journey are the encounter with Christ, walking according to the Spirit, and searching for the Creator; Those who continue to demean Gutiérrez's orthodoxy should at least acknowledge that this is a clearly trinitarian formula.

Here the religious person is amazed at the orthodoxy of this atheist who is amazed by the faithlessness of the believers.

And those of us who believe in respect for religious conviction in its diverse forms have further grounds for deep concern if the choices are truly «all or nothing» between an imposed orthodoxy and an education from which all religious reference has been purged.

Douthat himself points to the need for «a deeper process of discernment,» acknowledging that a form of liberalism «is fully compatible with doctrinal orthodoxy, and indeed, its flourishing should be regarded even by those who differ with its politics as a sign of a healthy Catholicism, one not imprisoned by partisanship and ideology.»

They include the «chilling effects» of libel suits, the perennial conflicts between property and access, the three out of four publishers who intervene in news decisions affecting their local markets, the advertisers» freedom to move their money to where their interests are, industry self - regulation in broadcasting and advertising, the backlash against conveying under duress (as in a hostage crisis) points of view that are never aired as directly without duress, the flareups of book banning and censorship of textbooks, the rout of the civil rights movement, the retreat from principles of fairness and equality (even where never implemented), the attack on scientific and humane teaching, the threat of self - appointed media watchdogs to also spy on teachers in the classroom, and the general vigor of ancient orthodoxies masquarading as neo-this and neo-that.

Rather, it would impose upon everyone a ruthless orthodoxy that subjects unborn and infirm human beings to the capricious whims of those who believe themselves to be superior because of their ability to exert their will, to realize their autonomous selfhood.

It is noteworthy that to many in the west who are no longer held by the ties of orthodoxy, the Gita has become a favorite bedside table book.

On the right, many of those who think themselves most concerned about maintaining every jot and tittle of Christian orthodoxy see little reason to look beyond the Bible itself for instruction.

I recount these anecdotes not only to give you a sense of the personality of the man who is in some important respects synonymous with American Jewry and who is responsible for conceiving of some of its major institutions, from the once liberal orthodoxy of the Young Israel movement, to the Reconstructionist movement in Judaism, to the very structure of the American synagogue, which he called a synagogue center, to my own institution, The University of Judaism.

Comparable to this heresy are the musings of a thinker who relates his search for evidence on which to base the grandiose claims of orthodoxy, but all he found was emptiness and his own frustration.

Bring to mind for a moment the people you have seen who conduct New Age weekends, or feminist workshops, or Peace Studies institutes, those who take glee in having «cut the knot» connecting them to patriarchal institutions, to structures of authority, to the unglamorous business of orthodoxy.

The currents of this orthodoxy were too strong to be easily set aside by those who in their own thinking had come to a different conception of religion and hence of government also [pp. 325 - 26].

Even artists who do things that are clearly and distinctively Christian, such as the novelist Walker Percy, are frequently rejected as «unsuitable» by some Christians because their works do not toe to one or another line of orthodoxy.

But what about my generation, the generation of American liberal Jews who feel increasingly alienated from old - world Orthodoxy and increasingly wooed by Christian denominations that are publishing position papers that redefine Christian attitudes toward Jews and invite us to dialogue?

What they seem to miss, however, is the potential of Catholics who are Democrats challenging the current orthodoxy of their party.