Sentences with phrase «other points of theology»

While many Christian readers may disagree strongly with his views on evolution (pp. 59, 75), that living eternally is bad (pp. 79 - 80), and a few other points of theology, in the end, he has the right conclusion.

Not exact matches

Churches in other nations that are persecuted don't have the luxury to sit around and argue the finer points of theology until they find their depravity getting the better of them.

Liberation theology is not the occasion for the ideological promotion of a vantage point, and the fact that it can be done from all vantage points, ecumenically and universally, with each correcting and corrected by the other, should effectively discourage such.

Other theologians, of course, have approached the study of the history of religions from a theological point of view, and their theology has been influenced by what they have learned.

The presence of other divergences too (David Moss's luminous piece on friendship stands very well alone), the dispersal of the group on both sides of the Atlantic, and the fact that some members are already deep into other conversations all suggest that as a movement it will (at least in Britain) either fragment or at best fare like feminist, liberation and nonrealist theologies, and have its main influence as a point of reference and interrogation.

One of the things we have learned from the «theologies of» is that it is better to be honest and open about this than to pretend to oneself or others that one has found a neutral starting point.

For example, William Paley, already in 1802, in his treatise Natural Theology, pointed out that if the law of gravity had not been a so «called «inverse square law» then the earth and the other planets would not be able to remain in stable orbits around the sun.

Rather than the theologically tenuous points of contact between God and the world offered by most other theologies, process thought suggests that God is intimately a part of the world, and that the world is intimately a part of God.

Clearly at these points and others di - polar theology stands to gain immensely by the employment of Hegelian dialectical thinking.

To view political theology as one branch of theology alongside others would be, from his point of view, to miss the point.

On the other hand, precisely because of its hesitance on this point, relational theology keeps the primacy of God intact.

On the other hand, it must be reiterated that the Old Testament canon reflects the full range of the life of that people; that the spirit of Esther was provoked in their history, again and again; that Jews have known in their long history one Haman after another (the most recent conspicuous Haman being Adolph Hitler); and that if Esther isn't history or theology in any direct sense, it nevertheless informs us more richly of the life of man and points up one of the universal deterrents to the exercise of the love of God.

At the same time, though, our own particular way of putting questions to the sources that are believed to contain a revelatory word will cause other hidden riches in these classic sources to go unnoticed by us, and it is the merit of Barth's theology to have emphasized this point.

Bousset has pointed out the gradual transformation of Judaism, during the period between the Old and New Testaments, from a national cultus to a religion of individual piety — a religion of observance rather than of theology, on the one hand, or of deep personal feeling, on the other.

I have always felt that dispensationalism and covenant theology (as well as many other arguments) miss the whole point of the Gospel.

This was never going to last, since heresy and relativism had, of course, never disappeared from the «papal agenda» and neither — perhaps more to the point — had his (and his predecessor's) analysis that disunity in the modern church was the result of a clash between two different interpretations of the Council itself, one right, the other wrong: as Benedict once more explained it, as his first Christmas as Pope approached in December 2005, «On the one hand, there is an interpretation that I would call «a hermeneutic of discontinuity and rupture» [i.e., the line peddled by The Tabletfor thirty years]; it has frequently availed itself of the sympathies of the mass media, and also one trend of modern theology.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

Midgley is not hostile to religion and scores points against scientists and others who think that theology has not changed since the condemnation of Galileo.

Yet as we look at each of the Five Points in more detail in subsequent posts, we will make room for other Calvinistic voices to be heard as well, and as we look at the biblical passages they use to defend their theology, we will see that Calvinism may not be as reasonable or biblical as it first appears.

There are many other points as well, in the conception of God and in the general theory of religion, where Cobb creatively elaborates — and, on occasion, corrects — the contributions of Whitehead toward an adequate natural theology.

On the other hand, liturgy points to the inward moment of theology: it reflects from its position in the midst of the confidence with which minority communities enact their religio - cultural pluralities and perform their distinctive particularities before God and community.

As a matter of fact, Barth and Brunner likewise have come closer to each other, as David Cairns points out in The Image of God in Modern Theology.

So can we disagree with the theology of others, and do our best to point out to people where they are wrong?

Well... the implicit point of this cartoon is that we create the theologies that create the realities, not the other way around.

Luther was never very good at seeing the other man's point of view when it came to matters of theology.

Only One - Third of Pastors Share «Left Behind» End Times Theology Here's how 1,000 Protestant clergy disagree on the rapture, the Antichrist, and other points of eschatology.