Sentences with phrase «on theological understanding»

The primary focus of education should he on theological understanding.

Not exact matches

Guiding Principles Religious and theological studies depend on and reinforce each other; A principled approach to religious values and faith demands the intellectual rigor and openness of quality academic work; A well - educated student of religion must have a deep and broad understanding of more than a single religious tradition; Studying religion requires that one understand one's own historical context as well as that of those whom one studies; An exemplary scholarly and teaching community requires respect for and critical engagement with difference and diversity of all kinds.

With a populist approach centered on the sensus fidei of Catholics unencumbered by theological theories, Buttiglione claims that a simple interpretation of Amoris Laetitia will be the most faithful one, the one best able to understand and appreciate the pastoral novelty proposed by the pope.

Missouri Synod theologians had traditionally affirmed the inerrancy of the Bible, and, although such a term can mean many things, in practice it meant certain rather specific things: harmonizing of the various biblical narratives; a somewhat ahistorical reading of the Bible in which there was little room for growth or development of theological understanding; a tendency to hold that God would not have used within the Bible literary forms such as myth, legend, or saga; an unwillingness to reckon with possible creativity on the part of the evangelists who tell the story of Jesus in the Gospels or to consider what it might mean that they write that story from a post-Easter perspective; a general reluctance to consider that the canons of historical exactitude which we take as givens might have been different for the biblical authors.

The radical secularization that has transformed Christianity's heartland into the most religiously arid half - continent on the planet has at least as much to do with the craven surrender of ministers of the gospel to theological and political fads, and their consequent loss of faith, as it does with the impact of urbanization, mass education, and the industrial revolution on Europeans» understanding of themselves.

The result is a very subtle interplay of theological norms and sources that Wesley understood to be guided and directed by the Scriptures.Much of the debate about the Wesleyan Quadrilateral has centered on the theological pluralism that it necessarily leads to.

Aside from the fact that Mr. Douthat has neither the theological nor the geometric qualifications to write on the subject, the problem with his article and other recent statements is that he does not seem to have studied the urtext for understanding our time, viz..

She insists on an essentially theological view of the world as the only appropriate starting point for effective radical politics — the only way to maintain a right understanding of what we are about and to avoid partisanship in our efforts to do justice, love mercy and walk humbly with God.

In relation to the contemporary tendency to psychologize the sacrament, this understanding of the reality of the past and its causally effective presence supports the theological consensus of a presence not dependent on the subjective state of the worshipers.

• There is much misinformation on this thread: o The emergent movement is not a cult o emergent started as a conversation among people of various theological / philosophical understandings and remains that way o The emergent conversation hasn't faded away at all — in fact — it's now integrated in practically every Christian expression o Mars Hill and emergent have very little in common o Mark Driscoll and Tony Jones have very little in common o I don't know of the personal behavior of everyone involved in the conversation, but because people have been involved — I'm sure there has to be bad behavior from some.

We shouldn't be priding ourselves on elements of religious devotion that are clearly visible: how often we attend church, our understanding of some theological stream, our lack of profanity, etc..

It follows, third, that theological schooling as paideia focuses on the student because it supposes that for the student to understand God some kind of shaping or forming of the student is required.

I say this because I realize that in what I have written it is not simply a matter of a dogmatic theologian commenting on the work of a disciplined historical critic; there are issues involved here which are neither purely theological nor historical; they touch the manner in which we understand our existence and our need, an existence and an understanding that we allow it possible that Christ has redefined for us.

Because theological truth and therefore theological language belong to the eschatological dimension, linguistic analysis as now understood and practiced which deals with empirical and historical truths can not decide on the meaningfulness or meaninglessness of theological language.

My proposal is that what unifies this set of practices, making them genuinely «theological» practices and providing criteria of excellence, is that they are all done in service of one end: To understand God more truly by focusing on study about, against, and for Christian congregations.

However, a theological school understood on the Berlin model would necessarily be defined by the goal of educating church leadership.

Our theological beliefs about the community of faith, the images of God we find meaningful, ethical perspectives based on our understanding of justice and care, and our interpretation of suffering and healing, sin and forgiveness, ground us and guide us in responding to the crises of members of our congregations.

A second set of marks of excellence in theological schooling comes into view when we turn to reflect on the concreteness of a theological school: Its concreteness consists in part in its having institutionalized practices of governance, and its schooling is excellent to the extent that its polity leaves room so that the effort to understand God can be genuine by being free to err.

We need now to turn from reflections on the overarching goal of a theological school (i.e., to understand God truly) which makes it «theological,» to explore the implications of that goal for what makes a school the particularly concrete thing it is.

Clearly, if a theological school is going to focus its study through the lens of questions about congregations as the way to truer understanding of God, it is dependent on there being congregations to study and refer to.

They suggest that it would be helpful to reflect on the following questions when we seek to understand, to criticize, and perhaps even to reform some particular theological school:

A Christian theological school is defined, we have repeatedly stressed, by its interest in truly understanding God by focusing study on the Christian thing; but as a matter of contingent fact it happens that the Christian thing is most concretely available for study in and as Christian congregations.

We may understand why the creation of the cosmos already involves an act of self - humbling on God's part if we reflect briefly upon the theological notion of divine omnipotence.

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..

And yet modernity was also understood as a philosophical and theological system that displaced, or at least threatened, what could be called the praeambula fidei — the «preambles of faith,» which include the truths of natural reason, particularly on philosophical issues close to sacred doctrine.

On one substantive issue, however, I do think that I have experienced something like a sea - change in both sensibility and theological understanding.

In the extensive secondary literature on Weil, her religious ideas are frequently treated with little understanding of their philosophical, theological, moral and social - political bearing.

A preacher who is very short on theological acumen, biblical understanding, existential relevance, and human sensitivity may nevertheless receive adulation if be has something that will probably be called «personality.»

If I was alone on a desert island with nothing but the Bible, and no research tools to help me understand the background and history of who Jesus was and what He taught, and the cultural and theological forces He was facing, I doubt I ever would have understood Him in the way that Wright presents here.

Precisely because Troeltsch understood the forces that were and are shaping 20th - century religion and society, he can provide us with needed perspective on contemporary theological and religious movements.

It will generate resentment on the part of faculty, many of whom understand the problem and have struggled, with varying success, to deal with it, and others who will disagree profoundly with the theological assumptions.

It is a vicious cycle of lack of knowledge and understanding, to shead some light on theological strife all theologies are intertwined.

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.

Theological education needs to take more seriously than it has that the mass media may be having a marked effect on religious faith, not just by the media's presentation of religious issues, but by the influence the media are exerting on perceptions of social reality within which religious faith is understood and experienced.

In theological correlation, Christianity's truth claims and specifity were undercut to the extent that works of art provided the basic model on which those claims were to be understood.

That evangelicals, all claiming a common Biblical norm, are reaching contradictory theological formulations on many of the major issues they are addressing suggests the problematic nature of their present understanding of theological interpretation.

They help to define the nature of evangelicalism's theological impasse in a way that the average Christian churchgoer who reflects on the faith can understand.

This question might seem especially arcane to the non-theologian, but this disagreement on animal futures impacts our very theological understanding of creation, as Hart demonstrated with his discussion of the necessity of creation for humans to be able to «see» God.

As we turn in the next chapter to consider the evangelical church's role in society, we will see that matters of a correct theological understanding of social ethics - one resting in Biblical authority - do not hinge so much on the issue of Biblical hermeneutics as they do on the matter of conflicting loyalties to ecclesiological traditions.

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.

Unfortunately, in the Western Church, after the substitution of «right beliefs» for «works» or «fruits of the Spirit» as the sign of authentic faith by in classical Protestantism and the Enlightenment's emphasis on a reductionistic understanding of reason based solely on empirical logic, faith became confused with orthodox theological beliefs.

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

By means of his theological understanding he is able to reject doctrines of the Eucharist which are guilty of «psychologizing» it as merely a memory of a past event on the one hand, and «magical tendencies of some traditional doctrines» on the other (PPE 229).

Reumann outlines the historical hardening of theological categories between Lutherans and Catholics arising out of the Reformation doctrine of justification by faith, and the convergence toward a common understanding on justification and related doctrines through Lutheran - Catholic dialogues over the past thirty years.

If one has never journeyed into the deep — prayed (which includes Scripture / theological study, faith sharing, adoration, spiritual formation / retreats, pilgramages, Mass, reconciliation, fasting, listening for God's voice, and more) on an ongoing fashion or done God's will (been obedient, patient, humble, unconditionally sacrificing, unselfish) to the extent that they understand what it means to be Catholic and God being your number one priority — that His Ways and those of His Church are not the ways of the world (trade vices for virtues) and that we are being called into communion with Him via love for Him and one another in our faith community and broader community — then it is no wonder some are lost or disillusioned.

On these matters, Scripture speaks unequivocally, and, for Lombardo, this means that any theological understanding of the cross that somehow undermines these claims must be found wanting.

So, before I could discuss and present intelligently the subject I have proposed, it is necessary that the reader understand my position on the direction that theological renewal ought to take in order to be relevant.

Thus did Vatican II vindicate Newman's great work on the development of doctrine, which grew from a theological method that brought history, and indeed life itself, back into play as sources of reflection and growth in our understanding of God's revelation.

Despite attempts of harmonizers and oratorio librettists to concoct something called the Seven Last Words, Jesus» words from the cross in each Gospel provide a perspective on each evangelist's particular theological understanding of the crucifixion.

«1 What theologians have to show if they want to be heard is the biblical view that the world is unintelligible apart from Christ.2 The theological hang - up on the problem of the Jesus of history and the Christ of faith is irrelevant for the ordinary man whose goal is the understanding of the message of Christ and which task is theology's very purpose.