Sentences with phrase «philosophy and theology from»

She turned to film - making after a degree in Philosophy and Theology from Bristol University and a variety of jobs in the UK and abroad.

Not exact matches

In May 2017, Michael graduated as a Founder's Scholar from The King's College with a bachelor of the arts in Politics, Philosophy and Economics, double - minoring in Journalism and Theology.

There is, as I see it, a paradigm shift taking place in contemporary Roman Catholic theology away from the classical worldview of Thomas Aquinas and other scholastic thinkers in which the philosophy of Aristotle plays such an important role to a more interpersonal approach to the God - world relationship in which God is thought to be constantly interacting with creatures in the establishment of the Kingdom of God on earth.

Another fascinating chapter is Frederick Pike's on Latin America since 1800, wherein the suggestion is offered that liberation theology's «ahistorical» character comes from its Neoplatonist strain» ironically, one of the most radically transcendental philosophies available as a basis for religious life and theology.

Schubert Ogden, for example, says that the principle from which process philosophy and theology begin «requires that we take as the experiential basis of all our most fundamental concepts the primal phenomenon of our own existence as experiencing subjects or selves» (HG 57).

Or one might claim that, even though there are different uses of the term «experience», there is still something common to all or many of those uses and that process philosophy and theology are constructed around and from an account of an essence common to many different kinds of experience.

After all, he holds a master of divinity degree and the doctor of philosophy (in systematic and historical theology) from Southern Seminary.

The Catalan Jaime Balmes engaged directly the philosophies of history of his time, and his contemporary Donoso Cortes argued that politics derives from theology.

The truth of Buddhism provided me with a second perspective from which to view our inherited theology critically, but thus far it has confirmed me in my faith in Christ and also in my conviction of the continuing fruitfulness of Whitehead's philosophy for responding to crucial issues of our time.

Originally from Sioux Falls, South Dakota, she has a BA in theology / philosophy from the University of Sioux Falls and a Master's in English Literature from Baylor University, in Waco, Texas.

In the first chapter, he reclaims the word dogma from its popular pejorative meaning, defining it as an accurate statement of what is true, and setting out the relation between philosophy and theology that frames the rest of the book.

On the issue of internal relations, so central to his philosophy, Whitehead understood himself to be adopting an insight from Christian theology and generalizing it.

According to Powell, this position is best represented by Nicolaus Ludwig von Zinzendorf (1700 - 1760), who, «in good Protestant fashion, swore abstinence from all forms of metaphysics, natural theology, and the contamination of theology by philosophy.»

Philosophers may reach quite different conclusions, some of which do not introduce these particular tensions into the relation between philosophy and Christian theology.3 The modern theological discussion of natural theology has been seriously clouded by the failure to distinguish the formal question from the substantive one.

He discovered that St. Thomas» own philosophy was always present in the context of theology and that its exposition followed theology's descending order from God to world.

We are thus able to align our theology with the scientific and philosophic disciplines which already have made the conversion to the modern dynamic world - view from the classic static world - view — hence from the Ptolemaic to the Copernican, from the Aristotelian eternal species to the Darwinian evolution of species, from the metaphysical to the temporal or historical and evolutionary in philosophy and theology.

The fourth theme in the literature comes from philosophy and theology rather than from education.

In his 1998 encyclical Fides et Ratio, he again warned that theology needs both analytic rigor and a sapiential dimension drawn from a philosophy of being.

McCoy suggests that Whitehead, too, may have been shaped by biblical ways of thinking: «Indeed, it is highly probable that the process philosophies of the nineteenth and twentieth centuries emerged from contexts influenced by the covenantal or federal tradition and thus are in part intellectual progeny of covenantal theology and ethics» (CCE 360).

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

Philosophy, theology, and science have been struggling to escape from this prison for many decades now Quantum physics is merely one chapter in this struggle.

In Gall's case, this juxtaposition not only reduces philosophy and theology to mere «bluster,» thereby liberating us to act without thinking seriously; it suggests that none of the consequences that follow from, for example, the codification of same - sex marriage — the redefinition of kinship, the irrevocable technologizing of human «reproduction,» further expansion of the «new eugenics,» deliberate creation of three - parent households, and least of all, the fate of children conceived in this brave new world — even provoke questions of human import worth thinking seriously about.

And aside from being impossible, stripping philosophy out of theology might also be undesirable.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

Bultmann has handed out the task of demythologizing not only to the New Testament proclamation, but also to theology, and how important that task is in his eyes may be seen from the space he gives to the discussion of a profane existential philosophy.

Since he can't seperate Obama's theology from his philosophy (and he home schools his children, obviously without a dictionary), what gives this idiot the right to dictate to people on how they will conduct their lives.

It may be true that existentialist philosophy arrives in the end at statements almost identical with those of Christian theology, but that is not because it is a philosophy, but because it borrows its thesis from other spheres which belong to another kingdom and another order, or else it posits them dogmatically.

There is no answer as to what actually happened, but we do know that starting from there the church embarked on the far - reaching intellectual enterprise which is the building of a Christian theology, and philosophy of life, upon the foundation thus laid, and that is an unfinished story.

But it is different from traditional theology in that it uses the process philosophy of Alfred North Whitehead (instead of Plato or Aristotle) to express and integrate that belief into our contemporary perception of reality — a perception which is increasingly sensitive to integration and change as the fundamental reality.

Cobb was able to reconstruct his faith in the context of process philosophy and process theology which stemmed from the thought of A. N. Whitehead (Cobb 1991b, pp. 3 - 10; Griffin 1991).

Theology's typical response to the threefold question of immortality is drawn from a combination of philosophy (mostly Greek) and theology (mostly biTheology's typical response to the threefold question of immortality is drawn from a combination of philosophy (mostly Greek) and theology (mostly bitheology (mostly biblical).

His thesis is that in basing their theologies on philosophies fundamentally alien to Catholicism — Teilhard on «evolutionism» (the idea of evolution raised to the status of a cult) and Rahner on Kant, Hegel, and Heidegger — both these «Catholic» thinkers allowed themselves to be led away from the faith.

Another attack on Ely's work came from the philosopher - theologian and member of the University of Chicago faculty who was becoming the foremost advocate of process philosophy and theology, Charles Hartshorne.25 From the publication of his first book in 6 until the present, no thinker has matched Hartshorne in the detailed elaboration and adaptation of Whitehead's philosofrom the philosopher - theologian and member of the University of Chicago faculty who was becoming the foremost advocate of process philosophy and theology, Charles Hartshorne.25 From the publication of his first book in 6 until the present, no thinker has matched Hartshorne in the detailed elaboration and adaptation of Whitehead's philosoFrom the publication of his first book in 6 until the present, no thinker has matched Hartshorne in the detailed elaboration and adaptation of Whitehead's philosophy.

Process theology, on the other hand, as a development in and from the Chicago school, has been deeply informed by the quite different philosophy of Whitehead.

In his 2008 address to the university of La Sapienza which he was eventually prevented from giving because of the protests of a small number of the faculty, Pope Benedict proposed the use of an expression from the Council of Chalcedon, in an entirely different context, to describe the relationship between philosophy and theology: «without confusion, without separation.»

It does not require the jettisoning of the traditional theology and philosophy of the Church, nor of the entire perspectives developed in the Church from the rise of the Schoolmen.

The philosopher, George Herbert Mead, was acknowledging this when he wrote in Movements of Nineteenth Century Philosophy that the notion of Order which looms so importantly in modern science and philosophy was taken over from ChristianPhilosophy that the notion of Order which looms so importantly in modern science and philosophy was taken over from Christianphilosophy was taken over from Christian theology.

This is not to close the door between the laboratory and the sacristy, rather the opposite; what we discover from the natural sciences can not be hermetically sealed off from philosophy and theology as though it were some totally separate area of wisdom.If the primary object of physical science is the physical realm in its inter-dependant relationships, the object of metaphysics is the very same physical realm as it relates to the spiritual.

This is a radical departure from traditional theologies of Judaism, Christianity and Islam as well the philosophies of Platonism and Aristotelianism.

What is more, he surpasses Hegel from a certain point of view — a point of view which is precisely essential for our present dialogue between a theology of hope and a philosophy of reason.

A Christian theology and philosophy which does not wish to arouse the suspicion that this fundamental truth of Christianity is merely mythology, must put the question today why the infinite Logos, when he steps forth from himself into the sphere of what is finite yet wills to manifest his own nature precisely within that sphere, becomes material, and eternally maintains that material reality even when his finite manifestation is brought to its perfection.

It seems entirely fitting that, in carrying out its other responsibility of expressing effectively the meaning of ultimate reality for us, as distinct from describing metaphysically the structure of ultimate reality in itself, philosophy should in its own way make use of the same vivid symbols that religion and theology employ to this end.

Though he preferred to speak of biblical «saga» rather than «myth» in order to distinguish biblical myth from the monist mythologies of other religions and philosophies, he urged that, by either name, the «mythical» aspects of scripture should not be regarded as dispensable for theology.

The first of these insights derives primarily (though not exclusively) from existentialist philosophy and from the use to which this philosophy has been put in certain forms of contemporary theology.

By strenuously insisting on the transcendence and integrity of the divine object, he tried to liberate theology from its bondage to philosophy, bourgeois culture and church tradition.

What Wittgenstein once said of philosophy (in a lecture) is equally applicable to theology: «Philosophy can be said to consist of three activities: to see the commonsense answer, to get yourself so deeply into the problem that the commonsense answer is unbearable, and to get from that situation back to the commonsense answphilosophy (in a lecture) is equally applicable to theology: «Philosophy can be said to consist of three activities: to see the commonsense answer, to get yourself so deeply into the problem that the commonsense answer is unbearable, and to get from that situation back to the commonsense answPhilosophy can be said to consist of three activities: to see the commonsense answer, to get yourself so deeply into the problem that the commonsense answer is unbearable, and to get from that situation back to the commonsense answer.»

Since the impetus for process theism has primarily come from the philosophies of Whitehead and Hartshorne, it is not surprising that most process theology heretofore has been largely preoccupied with the problems and questions they have left us.

The force of this truism in Barth's thinking moved him to liberate theology from its dependence on philosophy and its vulnerability to demythologizing criticism.

Such a development of Catholic theology and philosophy would need work, prayer and guidance from the Spirit.

Descartes would cut philosophy and theology away from all contact with rude material things....