Sentences with phrase «of public theology»

Minneapolis, Minnesota About Blog Kyle Roberts (Ph.D.) is Schilling Professor of Public Theology and the Church and Economic Life at United Theological Seminary of the Twin Cities.

Minneapolis, Minnesota About Blog Kyle Roberts (Ph.D.) is Schilling Professor of Public Theology and the Church and Economic Life at United Theological Seminary of the Twin Cities.

Minneapolis, Minnesota About Blog Kyle Roberts (Ph.D.) is Schilling Professor of Public Theology and the Church and Economic Life at United Theological Seminary of the Twin Cities.

An Essay by Mike McCurry, Distinguished Professor of Public Theology, Wesley Theological Seminary, and Former White House Press Secretary

The clearest and probably the purest expression of the ethical dynamism I have located in the realm of the public theology broke through at one crucial moment in our history into the civil religion itself in the person of our greatest, perhaps our only, civil theologian, Abraham Lincoln.

Every movement to make America more fully realize its professed values has grown out of some form of public theology, from the abolitionists to the social gospel and the early socialist party to the civil rights movement under Martin Luther King and the farm workers» movement under Caesar Chavez.

But in the end we must try to think together in the mode of a public theology: that is, a form of discourse which uses symbols of ultimacy but also seeks publicly negotiable warrants for its assertions.

As compared to the critical and prophetic, the political mode of public theology is often fraught.

We always risk making bad judgments in the political mode of public theology.

This kind of public theology detaches us from an idolatrous earthly politics and frees us to pursue the common good with a fitting awareness of the fragility, transience, and ultimate inadequacy of our worldly endeavors, however necessary and noble.

St. Augustine engages in a prophetic form of public theology in The City of God.

But both are fitting enterprises of public theology in the political mode, however flawed the justifying arguments may be.

Henri de Lubac's Catholicism: Christ and the Common Destiny of Man is another book of public theology in the prophetic mode.

It's a false narrowing of public theology to limit it to natural law reasoning on the one hand, or direct evangelical proclamation on the other.

For this reason, too, we are in desperate need of a public theology.

Not exact matches

I frankly don't care about the particular theology of the CC and I frankly don't care about how the incidence of pedophilia within the CC compares to the general rates in other sects or the public at large.

We know from their actions of today how Christians think they're being «persecuted» if they can't festoon their religious holiday decorations all over everybody's property and make everybody else recite Christian prayers at all public occasions or stamp their theology on our money and insert it into our pledge of allegiance.

But I care enough about Bob to talk with him honestly about our deepest differences — including my assessment that on both halves of the Snow couplet, public Mormon theology and traditional Christian orthodoxy are still far apart.

David Barclay, the Faith and Public Life Officer at the Centre for Theology and Community, has led the Church of England's work promoting and creating credit unions and ensuring payday lenders do not exploit people who can not repay their loans.

Different organizations will highlight different issues: Some Jewish leaders will be most concerned with anti-Semitism, Vatican relations with Israel, and the Israeli - Palestinian conflict; others will focus on interfaith dialogue on theology and history; others will discuss social and economic policy, and the place of religion in politics and the public square.

Because of the tendency in Luther and the reformers to distinguish between grace and law» understandable relative to late - medieval scholasticism» Protestants ever since have erected a false dichotomy between grace and law that has had debilitating effects in theology, ethics, and public policy.

Last week a controversial book of theology was condemned by well - established critics who cautioned the public that the book did not present Christian doctrine in an accurate, biblical, or traditional way.

Again, the point is not that the theology of hope adequately reconciles these disparate tendencies, but rather that it does not succumb to either approach, and offers the most promising prospect for avoiding the stalemate between Family Doctor and Public Health theologies.

It was the first public evidence of the project that had gradually taken shape in my mind during the preceding years: to work out on the level of systematic theology the ancient Israelitic view of reality as a history of God's interaction with his creation, as I had internalized it from the exegesis of my teacher Gerhard von Rad, after I had discovered how to extend it to the New Testament by way of Jewish eschatology and its developments in Jesus» message and history.

While there is good reason for this skepticism, it is ironic that a theology so geared to public issues should neglect the most public expression of Christian faith.

A ferocious critic of accommodationist Christianity, Bonhoeffer, within a short time of leaving Berlin, had shed forever the martial nationalism that was Harnack's public posture, as well as the softer type of political acquiescence that went with traditional Lutheran «two kingdoms» theology.

Having opined in public previously on the question of what makes evangelical theology evangelical, he reports a recent breakthrough in his own thinking: It's not so much a set of....

What is required, according to Public health theology, is not the individual cure of conversion, but structural change in the political, economic and social systems that provide breeding grounds for the dehumanizing viruses.

Bandwagon «wave - of - the - future» theology has proven to be a very hazardous occupation in an era of accelerating change, especially when the continuities of history are not as evident as its discontinuities, and when the media focus the public eye upon society's distortions rather than its solidities?

That is why I think it is no accident that this death - of - God theology grew out of two anterior developments: the discovery that Christians must participate in politics and in public affairs, and the justification of violence.

Thus, the struggles against torture and terrorism require us to recover and recast a genuinely ecumenical and normative public theology, one willing to engage in the patient yet urgent task of identifying, clarifying and defending those universal principles of right and wrong inherent in the Christian understanding of life.

It is written as a response to an important and impressive movement of theology into the public arena since the mid-sixties.

The topic of hope has been a consistent theme of process theology.9 The weakness of process theology has been not neglect of the topic but neglect of its practical meaning for public problems.

The necessity of dealing with international institutions, with lawmakers who defend total national sovereignty, with an American public that is often fixated on its own context, and with churches preoccupied by their own confessions demands new steps toward a Christian public theology.

The late «60s in this country will be remembered in theology chiefly for the remarkable public attention directed to radical theology and especially to the idea of the death of God.

This book is about process theology and its relevance to the world of public affairs.

And there is, in fact, very little evidence that champions of ecclesial pluralism have bent over backwards to insure that their opponents are given a fair hearing on occasions of public debate, nor are they conspicuously tolerant or open - minded when they happen themselves to be in positions of extra-ecclesial authority — as journal editors, perhaps, or as deans of theology faculties.

In this regard, the most decisive indicators of social righteousness in society are the structural freedom of religion and the ethical dependence on an ecumenically shaped «public theology.»

Theology has become a matter of private opinion, irrelevant to public issues.

The Search for an American Public Theology: The Contribution of John Courtney Murray by robert w. mcelroy paulist press, 216 pages, $ 10.95 The Ethics of Discourse: The Social Philosophy of John Courtney Murray by j. leon hooper georgetown university press, 283 pages, $ 17.95 William Lee....

Where freedom of religion is allowed but not governed by a public theology, the sharing at the communion rail has little chance of being translated into the sharing of bread and drink with the hungry and thirsty.

The reform of canon law is still far away... in short, there is nothing like a new Pentecost to be noticed, but rather quarrels and alienation among Catholics themselves, new unsolved questions in theology as well as in Christian living on which we had seemed to be agreed before the Council, the continuing silent apostasy of the masses, the rejection of faith, Christian morality and conviction in public life.

One could almost tell the story of American public theology during the latter half of the twentieth century through the prism of Williams's scholarship and activism.

Where religion is independent of the state but confined to merely «private» questions and not governed by a public theology, social morality becomes merely opportunistic.

In varying degrees, most of them want practical theology to become more critical and philosophical, more public (in the sense of being more oriented toward the church's ministry to the world rather than simply preoccupied with the needs of its own internal life), and more related to an analysis of the various situations and contexts of theology.

For the past ten years, three theological issues have concerned me most: the public nature of theology, the religious reality of fundamental trust, and the meaning of theological pluralism.

Indeed, they hand over that public role of theology to the coercive tactics of a resurgent reaction announcing itself as the «Moral Majority.»

When I wrote Blessed Rage for Order, I did state that even if the arguments for the public character of fundamental theology in that book were sound, those arguments could not determine the distinctive form of publicness proper to systematic theology or that proper to practical theology.

This strategy let him keep his most specifically Christian beliefs somewhat private, even as he never shied away from a public theology of praising God's creation.

In both of these strictures, the role of theological ethics or moral theology in practical theology was minimized, and the idea that practical theology dealt with the church's attempt to influence the order of the public world subsided.