Sentences with phrase «philosophical doctrine of»

There should have a more meaningful discussion on the genuine need to challenge the ideological and philosophical doctrine of environmentalism and the real need to tackle social and economic development issues to ensure that tried and tested old values and customs are adaptable to the modern times around the globe.

Tolstoy's philosophical doctrine of non-violence, had a profound influence on Mahatma Gandhi and Martin Luther King encouraging pacifism as a political tool for social change.

Hence, in an important sense the Thomist philosophical doctrine of God is Christian.

Here is the essence of his philosophical doctrine of God.

If not, then the assertion that there are important tensions between some of the approved philosophical doctrines of Thomism and the Bible is unsubstantiated.

Therefore, we need not feel threatened by reductionist accounts of the human person nor by the paradoxes of identity and memory that dog philosophical doctrines of immortality.

Not exact matches

One may or may not accept Thomas's metaphysical analysis, but at least one can see that the doctrine of creation, in its philosophical foundations, is not challenged by any discovery in the natural sciences.

Scholasticism Theology moved from the monastery to the university Western theology is an intellectual discipline rather than a mystical pursuit Western theology is over-systematized Western Theology is systematized, based on a legal model rather than a philosophical model Western theologians debate like lawyers, not like rabbis Reformation Catholic reformers were excommunicated and formed Protestant churches Western churches become guarantors of theological schools of thought Western church membership is often contingent on fine points of doctrine Some western Christians believe that definite beliefs are incompatible with tolerance The atmosphere arose in which anyone could start a church The legal model for western theology intensifies despite the rediscovery of the East

Here again, Dr. Baglow has done a masterful job of presenting the crucial doctrines and the theological and philosophical insights of Catholic tradition in an engaging and illuminating way.

Students have the right to air extremist political «doctrine,» secular philosophical «doctrine,» even, presumably, the «doctrine» that God is dead and that religion is the opiate of the people.

After attempting to find a Biblical base for a kenotic doctrine of Incarnation, he turns and finds a philosophical base for it in the metaphysics of Hegel.

His warning in Science and the Modern World that metaphysics could not go far toward presenting an idea of God available for religion is less obviously relevant to the later formulations of the philosophical doctrine.

Wolfhart Pannenberg concluded his incisive overview of the period with the observation that one must «spare the Christian doctrine of God from the gap between the incomprehensible essence and the historical action of God, by virtue of which each threatens to make the other impossible,» and went on to state that «in the recasting of the philosophical concept of God by early Christian theology considerable remnants were left out, which have become a burden in the history of Christian thought.»

However, there can be no question that the theological doctrine of God's impassibility is compatible with, and indeed demanded by, the philosophical doctrine.

In spite of the seeming variety of doctrines, one basic principle was accepted by almost all philosophical theists.

Of course, Catholic doctrine and «philosophical backgrounds» are still relevant.

For Metz the primary problem of Christianity today is not that its doctrines are unclear or out of contact with current scientific and philosophical thought, but that its practice is not faithful.

Hartshorne remarks that while «many theological and philosophical doctrines» of the traditional kind have asserted that «being divine means precisely, and above all, being wholly immune to suffering in any and every sense», yet in his judgement the insight of faith in Jesus as the Christ would rather point logically to the truth that «there must be suffering in God».

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.

He rightly considers it a «temptation» that a philosophical concept of God could determine the distinctly theological discussion of trinitarian doctrine.

Gods will is for us humans today to evolved to a level of conciousness that will prepare us for the challenges of our future survival, Scientists now predicts of hardships in the future due to over population and changes to the natural environment.and that is happening now with activists through out the world are reminding us of protecting nature.That is why we need a phsychological revolution to hasten the evolution of consciousness that will address the problems.Ideological and philosophical enlightenment had the past great minds to develop ideas and belief because God sent them to reality in their times.Abraham, Jesus, Mohammad, Buddha, and many other religious leaders to teach humanity the doctrines that God willed to be appropriate and applicable in those periods of their existence, Also great philosophers in another dimension of social involvement were born to interprete and connect philosophically as the second element of our conscience, Kant, Marx and countless of them also were born.To complete the triangular structure or dimension of our conscience is knowledge.

I find his thesis generally persuasive, and I suggest that a doctrine of regional inclusion would handle the problem with less adjustment of Whitehead's general philosophical position and greater adequacy to the needs of the sciences than Leclerc's proposals.

One's acceptance or rejection of the doctrine will be largely influenced by one's own philosophical and theological presu - ppositions, as well as the weight one gives to Church teaching.»

If he has read that book, he knows that I have come to state my position in philosophical theology in terms of the doctrine of «dual transcendence.»

But it breaks down impotently as soon as melancholy comes; and even though one be quite free from melancholy one's self, there is no doubt that healthy - mindedness is inadequate as a philosophical doctrine, because the evil facts which it refuses positively to account for are a genuine portion of reality; and they may after all be the best key to life's significance, and possibly the only openers of our eyes to the deepest levels of truth.

To be credible included, of course, that the doctrine not describe an oppressive God, but the focus was on believability by people who were affected by historical, scientific, and philosophical thought.

In his other writings, models of God serve mainly religious functions, but in his systematic doctrine of God models serve mainly metaphysical functions and are greatly influenced by a philosophical ontology in which impersonal categories predominate.

This notion of «choosing self» means we «chose death» is just philosophical nonsense attempting to prop up a doctrine that does not stand on its own.

Unlike Sölle and Moltmann, Metz struggled with the doctrine of God in a philosophical context.

If to Peter was given in the power of the keys, a humble and utterly steadfast courage in keeping and expressing the doctrine of Christ, and to Paul was given the understanding to a supreme degree of the philosophical and theological evolution through time of the Mystery of the divine Economy in Christ, to John was given in an especial degree the intuition in recognition and love of the Divine Person in Himself.

Hartshorne offers a closely reasoned philosophical argument for a doctrine of God based, not on the classical metaphysical categories of traditional theology, but on process philosophy that allows some non-absolute aspects of God.

It deals with Christology and the doctrine of God, as well as prayer, the resurrection, heaven, etc. and it provides a general introduction to Whitehead's thought.128 The Task of Philosophical Theology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.»

Since 1950, philosophical discussions of Whitehead's view of God have been influenced primarily by Charles Hartshorne and William Christian.50 Hartshorne has continued to develop and apply the doctrines of panpsychism and panentheism explained in Part One.

He offers his work as a «first step toward reclaiming natural - law doctrine as an exegetical, and not solely philosophical, project» that is, «natural law» as understood by the Christian tradition prior to the modern reconfiguration of natural law.»

Being is the doctrine that «everything stands still,» a fateful doctrine resting only on belief in philosophical and theological authorities, not on the nature of reality (TSZ 218f.).

To put this another way: Taylor's «suspicion» of doctrine or, more generally, of speculative philosophical systems is not about the inability of language to express the truth of life.

In that case science must provide answers, but to do this, it must invoke scientism, a philosophical doctrine which asserts arbitrarily that knowledge comes only through the methods of investigation available to the natural sciences.

Liberalism and the Limits of Justice is «deontological liberalism,» a doctrine indebted to Kant for its philosophical starting point and to Rawls for its most compelling contemporary expression.

When I come to analyse this doctrine, I found in it nothing but the philosophical principle underlying the popular doctrine of self - negation.

Descartes himself acknowledged that his cogito ergo sum is already fundamental in Augustine's philosophy (letter to Colvius, 14 November, 1640), and he believed that his philosophy was the first to demonstrate the philosophical truth of the doctrine of transubstantiation, and could go so far as to claim that scholastic philosophy would have been rejected as clashing with faith if his philosophy had been known first (letter to Mersenne, 31 March, 1641) Indeed, nothing is more revolutionary in modern philosophy than its dissolution of the scholastic distinction between natural theology and revealed theology.

It is true that these questions link up with very general and fundamental problems of a philosophical and theological doctrine of man, and with problems of natural philosophy in its widest sense.

It can not be said that this particular interpretation of the general Christian philosophical doctrine that all that exists whether material or spiritual, must be brought under the same concept of being and conceived as subject to the same metaphysical norms, is the interpretation favoured by all philosophical schools.

We are urged to believe various doctrines concerning the incarnation, the atonement, and the resurrection of Christ for which philosophical evidence or argument is quite inadequate, on the grounds that in these religious matters human knowledge can never suffice.

«It seems to me that there is a persuasive case for believing that the doctrine of Humanae Vitae, regardless of the pastoral difficulty it causes, regardless of the philosophical and theological arguments thrown against it, regardless of the historical conditioning of its neo-scholastic framework, has been, and is being taught infallibly, that is, irreversibly and without error, by the Church's ordinary universal magisterium.»

He also says that, for any knowledge of God beyond «the bare outline of the dimensions of his being,» we must look to empirical science and theology.6 This, says he, is the reason why purely philosophical theology can say nothing about such pivotal religious doctrines as sin, grace, and forgiveness.

Among the chief officiators at this unfortunate (according to Hartshorne) union were such giant philosophical or theological minds as Philo, Augustine, Anselm, Aquinas, Descartes, and Kant.16 In Hartshorne's judgment, the doctrine that God is «a being in all respects absolutely perfect or unsurpassable «17 is the source of the trouble.

He wrote articles in philosophical theology and served as editor of various updated editions of the authoritative compendium of doctrine, the Enchiridion Symbolorum, known as «Denzinger» after its original editor.

The doctrine also appears to be another example of philosophical over-construction and over-generalization.

Albert Chapelle believes that, while the doctrine of the Trinity is only a pictorial representation (Vorstellung) of the Concept in its philosophical purity, the Concept itself speaks of an infinite Subject of existence which subsists whole and entire in three dialectally ordered «moments» (HR II, 82 - 94).

If this were all Whitehead meant by perception in the mode of causal efficacy, he would merely be describing a commonplace experience of which we are all aware, and his doctrine would be philosophically innocuous; in fact it would not be able to sustain the weight of the philosophical edifice he builds upon it.